1. THE Union of the Soul and Body, is a Secret the Devout Christian does not pretend to pe­netrate; nor to explain the Diffi­culties that attend it: But that the Body has a mighty influence on the Soul, and the Notices and Conceptions of the Understanding [Page 2]have a tincture from the matter of which the Body is formed, is as manifest as the different Impres­sions which the Things of this and the other World make on the Minds of Men, by a similitude of Nature, and the immediate ac­cess they have to our Senses: The former have a mighty influence, whilst the latter, having no access to the Soul but by the Ministry of the Body, are discoloured by the Medium through which they pass, and are so lessened in our estimation and regard, that every Trifle becomes a Rival; and our sensitive part so favours the pre­tensions of the World, that it is very apt to engross our time and our care. Israel-like, we fix so passionately on the Earthly Ca­naan, that 'tis some pain to bring our selves to due reflections on the Joys which lie beyond it; and 'tis so difficult to entertain the [Page 3]thoughts of both together, that 'tis hard, if not impossible, for the best of Men to preserve a just Idea of another Life, whilst they give up themselves to the hurry and the noise of This. Hence the Devout Christian concludes it ne­cessary to set a-part, certain Por­tions of his time, when laying aside all thoughts of This, he may entertain himself with those of the other World.

2. He does not abandon the Station God has set him in; he does not fly to a Cloyster or a Desart, nor believe he shall be more serviceable to God by ren­dring himself useless to Men; that Walls will purge the Corruptions which lodge in his Nature, or Solitude quench the Fire he carries thither in his Blood. Though he has a reverence for those Holy Men, whom Persecution or Choice [Page 4]led to a Solitude; yet he cannot believe that the Holy Solitaires of old ever intended, by their Exam­ples, to unpeople the World; or that God ever intended we should banish our selves from Society, to which he planted a tendency in our very Natures; or that he who made us to be helpful to one a­nother, will put a value on a per­petual Affront and Contradiction to the Law of our Natures; or that the highest Institution of Charity, (the Gospel,) will ever allow the best pretensions to de­feat it, and render Men unuseful to the World.

3. Yet he believes it of great moment to make frequent retreats from the World, to abandon and lay aside the pursuit and thoughts thereof, to entertain himself with the considerations of and his pre­tensions to a better State; and [Page 5]this he looks upon as necessary as Temperance and Physick to his Body, or Accounts to his Estate. If the Health of his Body will permit, Abstinence accompanies him to his Closet, and his Body feels the resentment his Sin de­serves; at least he Fasts to his Father that sees in secret; he does not serve his Vanity on his retreat; it does not make him sowre, uneasie, or out of Hu­mour; nor does he think his Conversation ought to carry the marks of those sad reflections that possessed his Soul; 'tis enough to him that God is the Witness to his sorrow and resentment; that he has poured out his Soul before him; that he who can reward him openly, can hear the gentlest sigh, or the softest Prayer; and thus assured, a profound Humility, and an awful sen [...]e of the Divine Pre­sence accompany him in his re­tirement [Page 6]to his Closet, where his Repentance and his Prayers have their due place; he knows that he who fills the Heavens, will dwell with the humble and contrite Heart; and the high and lofty one, who inhabits Eternity, will hear and not despise the Prayer of the destitute; that he whose Mer­cy is over all his Works, whose Grace is sufficient for the impo­tent Offender, will grant Repen­tance unto Life to those that sin­cerely seek for it: And in this assurance his first Address is to God, that he who is the Creator and Lover of Souls, who thought fit to make Men after his own I­mage, and redeem them with the inestimable Merits of his Son, and in his Name has Preached repen­tance to all the World, and to whom nothing is impossible, would en­able him to make a right judg­ment of his own state and condi­tion, [Page 7]and grant him repentance unto Life Eternal; and that this may not end in ineffectual wishes, his first care is to inform himself of the Nature of that Duty God, and the interest of his own Soul, have made so necessary.

1. THe natural notices of God's Goodness and Mercy, ren­der it so reasonable to believe, that [Page 9]he has made that plain, and intelli­gible, and practicable, which he has made necessary; that when he finds Repentance charged upon the sin­ner, and enforced with the Sancti­ons of Death eternal, the devout Christian concludes it a duty in the reach of every capacity, and by the Grace of God within the power of the sinner; and does neither disturb himself with nice and elaborate spe­culations and enquiries about it, nor with dangerous conceits of its being impracticable; but relying on that All-wise Goodness that designed it a Remedy and a Blessing to fallen Mankind, he conducts his search by those discoveries that God has given, and his hopes by the Grace and Aids he has promised; assures himself the Repentance God de­scribes in his Word, is that he re­quires; and the Merits of the Bles­sed Jesus, which in favour of sin­ners have changed he Primitive me­thod [Page 10]of Salvation. And advanced sorrow, and remorse, and a hear­ty endeavour of pleasing God, into the room of integrity and un­sinning obedience, will not only give a value to the duty being done, but procure ability to perform it. Having thus laid the foundations of his Faith and Hopes in the Goodness of God, and the Merits of his Son, he addresses himself to the Treasury of Holy Truths God intended for his Guide, where Repentance is descri­bed sometimes by the perturbation which is raised in the soul of the Of­fender, by a reflection on his sin, or the frightful apprehensions that a sense of sin produces in us. Thus St. Paul calls it a godly sorrow, and faith, That a godly sorrow works Re­pentance to Salvation. Sometimes it is described by the effect which the sense of sin and the hopes of pardon produce in the Heart and Affe­ctions, or in the Lives and Manners [Page 11]of Men. Thus in the common ex­pression of the Prophets, Repentance is making a clean and a new spirit, turning from our evil ways; or doing that which is lawful and right, and turning unto God. From which va­riety of expressions, he concludes Repentance to be such a sense and apprehension of the guilt and dan­ger of sin, as begets a hearty sorrow for it, and a real dislike and hatred of all sin, together with a sincere re­solution and honest endeavour to forsake it, to do better, and live in obedience to the Laws of God. And as this appears to be the method of reconciling sinners unto God, the method himself has appointed, and the satisfactions of our Lord have purchased and given a value and ef­ficacy to: so the devout Christian blesses God for it, and though he do not presume to limit the Mercy of God, or make himself a Judge of his brother, yet he believes he may [Page 12]and ought to judge himself; and concludes, that no Repentance can afford him a well-grounded hope of pardon, but that he lives to see the fruits of in the amendment of his life; and therefore his care is, to prevent the dangers of a late Repen­tance, and satisfie himself of his sin­cerity by a timely and constant ap­plication of himself to the duty which God and the frailties of hu­mane Nature have made so neces­sary.

2. The first part of his Repen­tance is such a due sense of the evil and danger of sin, as begets a sorrow for it, and an universal hatred and dislike of it, manifested by a custo­mary and habitual forsaking the pra­ctice thereof. Though the impres­sions which fear makes on the minds of men, and the uneasie reflections which are caused by danger, may be of great use in bringing men to a [Page 13]right judgment of their spiritual state and condition; yet of them­selves they come so far short of true Repentance, that those Schools which have allowed Attrition, or a forrow arising from fear of punishment, when accompanied with Absolution, as effectual to all the ends of Repen­tance, have not only laid a snare for Offenders, but assumed a power of changing the appointed methods of bringing sinners to Salvation. But the guilt and turpitude, as well as danger of sin, and a just regard to the Authority it violates, and the Goodness it offends, conduct the sorrow of the Penitent; for he who is troubled because God is offended, and his Honour abused, must on the same grounds regret every indignity offered to God. This consideration inspires the resentment of the good Christian, and he does not part with one sin in exchange for ano­ther; he does not recal his love to [Page 14]an uneasie, publick, or dangerous Vice, that all his passion may centre in the folly that lies in his bosom, that suits his complexion, and sits easier and less visible upon him. No; the Penitent has his measures of his love and hatred from above; every error, every failing, every miscarri­age, is the subject of his sorrow; every folly calls forth his indignati­on, but every wilful sin covers his face with confusion and shame. He is angry with himself, whenever he believes God is so; and by a justice on himself, labours to prevent that of God. His Couch, his Closet, or his Bed, do the business of the great Tribunal; there the sin is laid open, there the sinner is accused, arraigned, and condemned too; and just con­science gives him a prospect of the miseries that no tongue can tell.

3. But this is not all: The Peni­tent thinks it not enough that he re­venge the quarrel of an offended God upon himself, that anguish and bit­terness possess his Soul; but his sor­row grows up into a holy resolution to forsake the sin that had brought down the anger of God upon him; that for the poor and contemptible satisfactions of a sense, put him with­in the hazard of an everlasting ruine; he contemns its flatterings, and de­spises all its charms, and flies from it, as from the face of a Serpent. If he happen to be surprized, and inadver­tency betray him to the sin he hates, a new Deluge of Sorrow breaks in upon him, and all the confusion and anguish that sad reflections and guilty fears can produce, return up­on his Soul: yet he suffers not this to overwhelm him; he knows 'tis the reward of the other world to live free from all sin; that the Mer­cies [Page 16]of that God that will not allow a habit of Vice, will yet have a re­gard to the impotence of human Nature, and will make some abate­ments for the surprisals no vigilance can prevent; and that he who has made us Men, and not Angels, will forgive the Sin he resolved, and prayed, and strove against, and does now lament; he comforts himself with the hopes that the habit, and not the single act, shall denominate the Offender; that the unhappy Surprize he has faln under, shall not dispoil him of the Reward or Character of the Penitent; and to justifie his Pretenses and Hopes, sets himself to the second part of Repen­tance; which is,

5. In the Language of Holy Writ, described, by turning unto God, keeping his Statutes, and doing that which is Lawful and Right, keeping of his Command­ments, [Page 17]and making a clean Heart and a new Spirit; all which are Phrases of the like importance, and signifie that the repentance, which God requires, is not a small dislike of Sin, arising from the regrets of an uneasie Conscience, but such a change, as of a bad makes a good Man; such as inspires a just regard to the Honour of God, and the in­terest of the other World, and makes it the bent and desire of the Soul to promote his Glory, by living in all obedience to his Laws, and by all possible expressions of Duty secure his Favour, and the Felicities of the Blessed State; and by his steddiness in his pursuit of those Blessed Ends, the Penitent makes his judgment of his repen­tance; he suspects the sorrow that ends in languid wishes, or leaves him at ease in the commission of a known Sin; he doubts that Peni­tence that will permit a Man to [Page 18]fly into the Face of his Neighbours Sin, yet run with complacency in­to the Bosom of his own; that is severe on the Sins of the Publick, but easie to his own; that carries all his resentment of Sin in his Face, and proclaims hostility in looks and words, whilst there is Peace within, and his folly and his affections are at unity; he suspects that repentance that is partial in executing the Divine Anger, or the performance of Holy Duties; that is cold and slow where his interest or constitution are on the side of Vice, but flies like lightning where his interest or natural aver­sions lead him to condemn a Sin; that spends all his Zeal on Trifles, and places his Hope in little in­stances of vertue; that has fits and starts; to Day all Fire, and to Mor­row Water; whose Zeal is all flame for one hour, but cold and langusd the very next; but the Repentance [Page 19]he contends for is steady and con­stant in the pursuit of all that is Good and Vertuous; that hates Vice in the fairest dress, that in­terest or the propensions of Nature can set upon it; that loves Vertue under all the disadvantages that 'tis capable of; that can part with a Lust tender as the Eye, or dear as the Right Hand; and break through all the struggles and regret of Inte­rest and Nature, to follow the Com­mands of God; that with sorrow beholds the crying Sins of a Na­tion, but with tears and com­punction looks upon the share he has in the Publick Guilt. 'Tis not enough to the Penitent, that sor­row covers his Face, unless it fill his Heart too; that he be angry with his Sin, but he parts with it too; he not only reflects with con­fusion on what he has done amiss, but flies where-ever his guilt leads him, whether to God or his Bro­ther, [Page 20]for a Pardon; if God be the injured Person, his Tears and his Prayers carry his afflicted Soul to the Throne of Grace, and a broken and a contrite Heart recommend him to the compassions of his Fa­ther; if his Brother be the offen­ded, restitution or satisfaction are the fruits and marks of his repen­tance; he begs pardon for little Offences, or with restitution is wil­ling to buy forgiveness, and believes that only to be the useful repen­tance, which calls him back from his Follies to his Duty, and sted­dily conducts him in it; that im­presses a holy awe and love of God, and a just care for his eternal welfare.

6. But when Flesh and Blood remonstrate, and would draw him back from the ways of repentance, the penitent looks upon it, not only as a Duty, but as consecrated [Page 21]into a Blessing, and adores the Goodness that advanced it into the place of Innocence, and by so easie and gentle a remedy put it into his Power to recover the Fe­licity Sin had lost, and the ad­vantage preponderates the trouble; and he is pleased to be healed, though the Physick be churlish. If the Enemy, or his own Fears, magnifie the Difficulty or repre­sent the Work too great, or of too little value, the Merits of a Sa­viour come in to his aid; and he assures himself, that he who gave his Son to die to make him ca­pable of living, will give his Spi­rit to those that ask it with a sin­cere intention to live.

7. Thus the Penitent breaks through all the Difficulties that stand in his way, and from de­bate hastens to experiment the pleasures of being reconciled unto [Page 22]God and in his own Conversion tast the satisfactions which are the sub­ject of the Joys above; he opens his Soul to God, calls his own and God's ways to remembrance, his Guilts and Follies; and the Mercies that have out-done them in number, have each their place in his Reflections; with a sad and pensive Soul he beholds the one, and with astonishment the other; he is amazed at his Ingratitude and Madness, that could return the Goodness of so bountiful a Fa­ther in Contempt and Dishonour; and serve his Lust on that Good­ness, to which he owes his very being; but his amazement rises higher, when he reflects on that unspeakable Mercy that has spared him when he deserved to be pu­nished; that has poured new Blessings into his Bosom, when he deserved nothing less; and pursued him with an unwearied Goodness [Page 23]and invincible Patience through all the Scenes of Sin and Folly; and amidst all the Labirynths and Turnings, through which his Lusts had led him, been so constant in the repetition of his Favours, as if he had intended, by an incessant love, to force a Happiness upon him, and with the importunities of a never-failing Goodness, not only lead, but compel him to re­pentance: This he remembers with astonishment and joy; and that it may never be forgotten, he breaks through all the impor­tunities of the World, to set a­part a Portion of his time, to re­double the favours of God, in fresh reflections upon them. 'Tis not enough to him, that the Sins and Mercies of the Day, have e­very Night a place in his thoughts; but he consecrates a Portion of his time to lament the one, and adore the Goodness that bestowed [Page 24]the other; not a Week passes with­out a Solemn Hour consecrated to Gratitude and Repentance, with­out a fresh and deliberate account betwixt God and his Soul, where Sorrow and Joy, where Vows and Prayers and good Resolutions, where Mortification and a Holy Revenge, have each their places, and by judging himself the peni­tent prevents the terrours of a fi­nal judgment, and by a wise re­venge on himself disarms the Al­mighty Power to punish.

8. Nor do those certain periods of Sorrow so limit the business of the Penitent, but his repentance is renewed afresh when a pub­lick calamity calls for it; the Fears, the Dangers, the Afflictions, or the crying Sins of a Nation, hasten him down into his own Soul; he is just and impartial in his en­quiry, whether he be not that [Page 25] Achan, whose Sin drew down the Judgment, or the Danger that threatens; and believes it a Justice he owes to his Country, to lend his Tears and his Prayers to fill up the measures of a National Repentance; nay, though Wicked as Sodom, yet he believes it his Duty to make one amongst those whose righteousness may help to save it; the stated, or the occasio­nal Fasts of the Church, have their due regard; he looks upon them as consecrated to Devotion and Re­pentance, to Prayers and Humi­liation, and his Soul bears a part in the Solemnity; he is angry with himself when God is angry with a Nation, and believes his displea­sure a fit subject for his own, and looks upon it as a Duty incumbent upon him to make one amongst those that Mourn in Sion, when­ever he is called by a just Authority, to lament his Anger, or implore his [Page 26]Blessings: But when all is peace and silent from without, the cares of that Immortal Being, God has committed to his trust, are pressing and importunate from within; the dangers that beset him, the Tem­ptations that surround him, the burden of his Sins, and the Sins of his frailties, cry aloud for frequent retirements for the ends of Devotion and Repentance; and he believes the discharge of his Soul, into the Bosom of God, so necessary to lessen the burden of his Guilt, and a fre­quent account with himself of such important moment to his last and great account with God, that he suffers not the importunity of the World to hinder his retirement; and that a Principle of Love and Gra­titude, and an humble sense of his own demerit, may conduct his cen­sure of himself and his addresses to God, he reflects on the Mercy and Compassions of God, and looks [Page 27]back to his past course of life, recol­lecting his sins and follies; every greater transgression is covered with a new sorrow, and renews his suit for God's pardon and mercy; yet, that their guilt and number may not overwhelm his hope of mercy, nor his partiality teach him to forget the terms on which 'tis offered, he entertains himself with the thoughts of God's mercy, and the terms on which 'tis promised.

A Meditation on the Mercies of God, and his gracious promises to peni­tent Sinners.

GOD created Man, that he might never want an eternal Subject of his mercy; that he might have a Being to which to impart his Goodness, and distinguish from [Page 29]the rest of the Creation, by greater instances of that mercy which is o­ver all his Works.

And when sin had made a breach betwixt God and Man, and his Mercy might have given place to the severer attribute of Justice, his Wisdom and Power were set on work to restore sinners to a possibi­lity of that Mercy they had justly forfeited. He gave his Son, that they might not perish; sent him from Heaven, to preach Repentance and Remission of their sins, and was content he should die, to capacitate them to live; and the Blessed Jesus, that he might be the Image of his Father's Love and Goodness, as well as Glory, is come on purpose to be the Saviour of them that were lost: and that he might be so, has consti­tuted an Order of Men to beseech sinners in his stead to be reconciled unto God, and not only appointed them to be Guardians of his Truth, [Page 30]but Preachers of his Charity, who with an undistinguishing Goodness has tendred a pardon to all that re­turn to him by Repentance.

Has not God said, Ezek. 33.11. That he would not the death of a sinner, but rather that he should turn from his sin, and be sa­ved? and can I think that God can contradict himself, and believe 'tis his will I should perish, when he has said, He would have me return and live?

Has he not said, Isai. 1.18. Though my sin be as red as scarlet, yet if I cease to do evil, and learn to do well, they shall be white as snow; though they be red as crimson, they shall be as wool? and shall I doubt what God has affirmed?

Has he not said, John 3.16. That he gave his Son, that whoso­ever believes in him, should not pe­rish, but have everlasting life; That his death was intended as a sacrifice [Page 31]for all the world; or, That he tasted death for every man; That he would have all men come to the knowledge of his truth, that they might be sa­ved? and shall I distrust that good­ness that is thus frankly tendred to all the world?

'Tis true, I am a sinner; but 'tis such that need, and 'tis to such that God has tendred mercy. I am a notorious offender; but 'tis for such Christ has died. I am weary and heavy laden, and my iniquity is greater than I can bear; but 'tis to such that Christ has promised rest. And shall I rob my self of that mer­cy which alone can be sufficient for me? shall I question that Merit that is enough to save the World, or doubt the Goodness which no­thing but my own impenitence can deprive me of? Oh no! thy Mercy, O blessed Father, shall be my refuge! Thy Merit, O blessed Jesus, shall be the foundation of my hope; and let [Page 32]me never distrust thy Goodness, O God my God!

Thus the Penitent having fixed in his soul a just Idea of that Peni­tence God requires, and of that un­speakable Goodness and Merit that can give acceptance and value to it, hastens to discharge his guilty fears into the bosom that can pity and forgive them.

2. His first, or Morning Prayer, acknowledging God's Mercy, and imploring his assistance and ac­ceptance.

O Most holy and eternal Father, by whose Care and Provi­dence I have been preserved the Night passed, and by whose Mercy and Favour I have a few hours to live, and fit my self to die: To thy Name be eternal Thanks and Praise for these and all thy Mercies vouch­safed to me. The last Night my Soul might have been required at my hands, or in thy Justice thou mightst have taken me in the very act of Sin to the Judgment-seat, and not have given me time to speak, much less to repent; but thou hast let me see, that thou canst be good to me, though I have been evil; that thy patience and forbearance [Page 34]are greater than my provocations; and that thou canst have pity on me, though I have had too little com­passion on my own Soul. Lord, re­double thy Blessings upon me, by sanctifying them to me, and teach­ing me to make a wise and a good use of all the advantages of In­struction and Advice, of time and opportunity, and all the means of Grace and Repentance thou vouch-safest unto me. Bless especially my present endeavours to seek thy peace and favour, and teach me so to judge my self, that I may not be condemned in the day of our Lord Jesus Christ. Amen.

3. A Confession of Sins.

O Almighty God, who art a Searcher of the heart, and a Trier of the reins, and from whom no secrets are hid, and yet wouldst have us confess our sins unto thee, who art about our Path, about our Bed, and spiest out all our ways: In mercy, O Lord, look down up­on me, who in the bitterness and anguish of my Soul come to prostrate my self before thee; my sins are in thy sight, and my unrighteousness is not hid; the frailties of my Na­ture, the corruptions of my Will, and the disorders of my Life; my a­buse of thy Mercies, my contempt of thy Judgments, my repeated vio­lations of thy holy Laws, are more than I am able to express: I have neither loved, nor served, nor obey­ed thee as I ought to do; I have [Page 36]broke through all the obligations of Duty and Interest, to pursue my Lusts and Follies; every little tem­ptation has withdrawn me from thy Love and Service, whilst thy graci­ous invitations, the mercy of thy promises and assistances of thy Grace and Spirit, have all been lost upon me. O good God! I am troubled, I am ashamed, and confounded! what shall I do, or whither shall I fly! how can I hope for thy Mercy, that have deserved the rigours of thy Ju­stice! But since it is thy will that I should repent and live, look down, O Lord, in mercy upon me, who am unfit to look up unto thee, and let thy Grace form in me such a sense of my sins, that I may hate and forsake them; and do thou, O Lord, accor­ding to thy multitude of Mercies, do away my offences. Lord, spare, forgive and pity me, for Christ Je­sus sake. Amen.

4. A Penitential Litany, or short Prayers for Re­pentance, Pardon and Grace.

O God the Father, who wouldst not the death of a sinner, have mercy upon me.

O thou God of Mercy, that wouldst have the sinner repent and live, give me a due sense of all my sins, and then forgive and pity me.

O thou that wouldst have all men come to the know­ledge of the Truth, and be sa­ved, cast me not away from thee.

O holy Father, who didst so love the world, that thou ga­vest thy Son, that whosoever believeth in him should not perish, but have everlasting Life; Have mercy upon me, a miserable sinner.

O thou that despisest not a broken and a contrite heart, and whose Will and Power nothing can resist: O do thou create a clean Heart, and renew a right Spirit within me. O say unto my soul, I will, be thou clean; and be it to thy servant according to thy word.

O thou that hast no pleasure in the death of him that dies, and hast given thy Son to die, that sinners may not die eter­nally: [Page 39]Spare me, Lord most holy, O God most mighty, and deliver me from the bitter pains of eternal Death.

O blessed Jesus, who didst die to give a worth and value to Repentance, and that Repentance and Remission of sins should be preached to all the world in thy Name: O do thou make my Repentance such as thou hast required and wilt accept, and let thy Merits ren­der it effectual to the forgive­ness of my sins.

O thou who didst taste death for every man, and laidst down thy Life for those who were dead in Adam, and hast promi­sed to accept all such as come [Page 40]unto thee: O cast me not a­way from thee, but have mercy upon me, O God my God.

O thou that hast bid such as are weary and heavy laden come unto thee, and promised they shall find rest for their souls: O Lord, look down upon me, who in the bitterness and an­guish of my soul come unto thee, and have mercy upon me.

O Holy and Ever-blessed Spirit, whose sacred Fires melt down the hardest Hearts, whose holy Aids are sufficient to help our Infirmities, and whose Fruits are Repentance, and Peace, and Joy: O do thou direct, assist and guide my [Page 41]soul, and keep me in all thy ways.

O thou that leadest the ig­norant to the Truth, sinners to Repentance and Righteous­ness, and art the Comforter of the sad and wounded soul: O do thou open my eyes to see the errors of my ways, and my heart to hate and forsake them, and let thy Grace and Com­forts guide me in all my diffi­culties, and support me in all my trials.

O Blessed Spirit, who know­est the dangers that encompass, and the temptations that beset, and most easily prevail a­gainst me: O be thou my Guide, and never leave me nor [Page 42]forsake me; but from the deceit of my heart, from the wiles of Satan, and the sad effects of ill Opinions, Melancholy and Despair, Good Lord, deliver me.

O good God, give me not up to my self, and withdraw not thy Grace from me, but assist and accept my Prayers and my Repentance, and hear thy Son, that is making inter­cession for me; let his Blood atone for me, and by his Stripes let my soul be healed.

O merciful Father, who wouldst have me repent and live, and by whose Grace and Aid I have here prostrated my self before thee, to confess and [Page 43]bewail my sins, and purpo­sed to forsake them: O do thou, who knowest the de­ceit of my Heart, the weak­ness of my best Resolutions, and the power and prevalence of my corrupt Nature, let thy Grace be sufficient for me, and the helps of thy Spirit make my sorrow sincere, my reso­lution stedfast, and so change and consecrate my Affections, that they may never more mis­guide me.

O thou that art the Maker and Lover of Souls, Hear my Prayer, Forgive my Sins, Accept my Sorrows, Streng­then my Resolutions, Con­firm my Vows, and grant me [Page 44]Repentance to Life Eternal, for Christ Jesus sake. Amen. Amen.

5. A Prayer for Grace.

O Most merciful Father, who knowest my inability to do any thing that is good without thee, and with what subtilty and diligence the Devil lies in wait to deceive and ruine my Soul: O good God, let thy strength appear in my weakness, and discover and disappoint the de­signs of the Destroyer, and deliver me from the corrupt inclinations of my own nature. Thou hast promised to give the assistance of thy Holy Spirit to those that ask it, let that blessed Spirit direct and guide to, and keep me in all thy ways, let it never leave me, nor forsake me, nor be withdrawn from me, but keep me in thy fear, and in thy ways, till it bring me to thy presence and thy glory, through the merits of Jesus Christ, my blessed Saviour and Re­deemer. Amen.

6. A Prayer for Faith.

O Almighty God, who art the Author and Giver of every good thing; Purge out of my heart all Distrust and Infidelity, and every mean and unworthy thought of thy self: Lord, help my unbelief, and beget, continue, and confirm in my Soul such a lively, active, and vigo­rous Faith, as may shew it self in Piety and good Works, and be effe­ctual to my Salvation, among those who have not seen, and yet believe; that He who is the Author, Founda­tion, and Finisher of our Faith, and has promised Life to those that be­lieve in and through his Name, may at last say unto me, Come, thou good and faithful servant, enter into the joys of my rest; which I humbly beg for Christ Jesus his sake. Amen.

7. A Prayer for Holiness.

O Almighty God, who seest the frailties of my Nature, and knowest how great the difficulties, how numerous the temptations are that beset me, and how hard it is for Man that is born of a Woman to be clean before thee, and yet hast declared, That without Holiness no man shall see thy face in glory: O Lord, with an eye of pity look down upon me, let thy Grace supply the defects of my Nature, and that mer­ciful Providence that watches over us for our good, keep back or deliver me from every temptation; and that Goodness that is able to conse­crate my affections, be always ready to direct and guide me in all my designs and ways, that thy Holiness may be my aim, and thy Glory my desire, and the assistances of thy Spi­rit carry my affections to things a­bove, [Page 48]and so purifie me from all fil­thiness both of Flesh and Spirit, that I may be holy as Thou art holy, that my Conversation may be in Heaven, and a holy and unblama­ble Life fit me for that state of Ho­liness that is the reward of the Saints above. Hear and answer me, O Lord for Christ Jesus sake. Amen.

8. A Prayer for due preparation for Death and Judgment.

ALmighty God, whose hands have made and fashioned us out of the dust, and hast in thy Ju­stice pronounced, That to dust we must return again, and appointed un­to all men once to die, and after that to Judgment; and by my own frail­ties, and the reproaches of my Con­science, hast given me such certain presages of my Death, and the Ac­count I am to give, that I shall be inexcusable if I be found unprovided [Page 49]for them. O good God, let the no­tices thou hast given me keep me al­ways mindful of what I am, and what I must be; and the thoughts of Death and Judgment so conduct the whole course of my life, that when it is thy pleasure to call me, I may be fit to die, and give up my Account with joy, and a just assu­rance of his favour and love, who is my Saviour and my Judge, Jesus Christ the Righteous. Amen.

9. The Penitent's Prayer of Re­signation, or devoting himself to God.

O Blessed Father, by whose Pow­er all things were made, and for whose service and pleasure they were created, and in resignation to whose holy will all our felicity con­sists, in mercy look down upon a Prodigal thy Grace and Goodness has brought to a sense of his Duty: I have sinned against Heaven and before thee, and am unworthy to be called thy Child; but it is thy will I should return, and thou art pleased to receive me as a servant. O blessed Father, I resign my self to thy service, to be disposed as thou seest fittest for me: Thine shall be my will; I will esteem that wise and holy, thou commandest; true, that thy word promises or affirms; just [Page 51]and reasonable, thou appointest; and will believe it my greatest in­terest to follow where thou art plea­sed to call me. And here, O Lord, I offer and present unto thee my Soul and Body, to be a holy and a reasonable Sacrifice to thee. What thy Grace has made thine, let thy Goodness accept and preserve, and thy Spirit seal to the day of Redem­ption, for Christ Jesus sake. Amen.

10. A Prayer for the Church.

O Blessed Father, by whose Wis­dom and good Providence thy Truth has been planted and preser­ved in these Nations; In mercy look down upon that Church thy own right hand has planted therein; make us so sensible of the advantages of a holy and uncorrupt Faith, of the truly pious and decent Worship, and the Blessings of uncorrupted and undisguised Truth we enjoy in her Communion; that laying aside our Heats and Prejudices, we may all study the Peace and Honour of our Holy Mother, and our unhappy Di­visions give no occasion to the ene­mies of the Reformation to attempt or hope our Ruine. More especial­ly, I beseech thee to give me Grace in my place and calling to live an useful Member of this thy Church, till thou shalt call me to thy Church [Page 53]in Glory. All this I beg for his sake who died for, and is the Head of the Church, Jesus Christ the Righteous. Amen.

11. A Prayer for these Kingdoms.

ALmighty God, by whose Provi­dence we are preserved from Confusion and Ruine; Forgive our fins, and continue thy Mercies to­wards us, and by thy Wisdom and Blessing preserve and secure the Peace and Honour of these Nations; Make the Government thou hast establish­ed a great Instrument of promoting thy Honour, establishing thy Gospel, and securing the Peace, the Welfare, and Prosperity of the People of these Kingdoms, and make them so sensi­ble of the Blessings they enjoy there­by, that we may all study to be qui­et, and live in Peace, and Love, and Piety, till thou think fit to receive us to thy eternal Kingdom, thorough Je­sus Christ our Lord. Amen.

12. A Prayer for the People of these Kingdoms.

ALmighty God, who seest what ill use we have made of thy great Mercies toward us; how we have abused thy Grace and Good­ness; how we are fallen from that Innocence and Vertue, from that Plainess and Integrity, that were once the Honour of these Nations; and how far that unhappy Spirit of Scoffing, Irreligion and Profaneness have prevailed amongst us: O Lord, if it be thy will, put a stop to our Profaneness, and let our Wickedness come to an end; revive a Spirit of Holiness and Sincerity, of Justice and Temperance, of Charity and Peace, and make us that happy People who have the Lord for our God, for Christ Jesus his sake. Amen.

Occasional Prayers to be added.

1. His Reflections on Mortality and Death, and the danger of a late Repentance.

1. WHilst I carelesly tread upon the ashes of my Ancestors, and the pleasures of sense cloud the [Page 68]notices my Creator has given me of Mortality, my Senses do the business of my Reason; for my Body gives me such certain notices of its own mortal state, that I am as certain I must die, as I can be that I am not a Stock or a Stone, that I have the sense of feeling, or am uneasie when my blood is in a flame, or when I am crying out of the pains of the Gout or Stone: But whether the thread of my life shall regularly con­sume, or make but one short flame, is a secret I cannot penetrate; the time and manner of my Death are equally unknown to me; I have no better assurance in what manner I must leave the world, than when I must do it; my Reason and my Senses may go before me, and Death may seize me when I am able neither to speak nor think, much less reflect or beg pardon; and there is no Re­pentance in the Grave; but as I leave this world, Judgment will overtake [Page 69]me in the other: or it may seize me in the very act of sin, when my soul is poured out upon my Lusts, and all my faculties and all my affections are engaged in my Folly; and should I be thus surprized, with what confusi­on and astonishment should I appear before Him that hates my sin, and all in vain did so much to prevent my ruine? and what can I hope for, when my life shall appear but one long scene of contempt and disobe­dience to his Law, and the very last act of it a defiance of the remedy God had tendred to me? But if Death make a gentle and easie ap­proach, and the mercy of God deliver me from the numberless contingen­cies that may prevent all possibility of a late Repentance; what assurance can I have, that what till then had been my choice, will not then become my doom? or that God will not give me up to a penal hardiness? But if God permit me to be sensible of my [Page 70]danger, yet with what face can I hope for, or ask the assistance of his Grace, that I not only not desired, but refu­sed and resisted, till I am become un­capable of using it to his Honour? But if God give me grace to be sensible of my past sins, yet this is at the most but one part of Repentance, and such as can afford me little comfort, when my circumstances put me out of a possibility of reducing my sorrow in­to practice; for tho's God, who knows the heart, and does sometimes ac­cept the will for the deed, when that will is sincere, yet He only is a com­petent Judge of that sincerity, and not the Christian, unless he have time to try it by his practice. So that the best assurance the late Penitent can have of the truth of his sorrow, is at the most but the assurance he has of the sincerity of his heart, which is deceitful above all things. What mad­ness is it then to venture Eternity on that which is but the shadow of a [Page 71]well-grounded hope, a shadow that may flie away in a moment, a shadow that the Harbingers of Death so fre­quently remove from us, that if God had made a promise to accept the sorrows of dying persons to all the ends of Repentance, the methods by which Death makes its approach would very often render it ineffe­ctual, by putting it out of the power of dying persons so much as to re­member what they had done.

Thus the Christian views the pre­cipice, and beholds the dangers of those delays corrupted Nature, or the flatteries of the world would lead him to; and concludes it as necessary to be always provided for it, as it is cer­tain he is to die, and looks upon it as his most important care, not to lose the happy minute on which an eternity of Bliss or Misery depends: but the danger of a sad Eternity keeps him always upon his guard; and the consideration, that the justice [Page 72]of God, or the frailties of his Nature, may in a minute ravish from his pow­er the opportunity to make his peace, possesses him with a steddy resoluti­on to live over his sorrows, his vows and promises, and endeavour that the practice or fruits of true Repen­tance, amendment, and doing better, may fit him for the change God and Nature have made inevitable.

2. His Reflections on Judgment.

2 COuld I hide my sins in the dust, would the same kind Fate that closes up mine eyes, hide me to eternal Ages, or the Grave spread night over all my actions; could I lie forgotten there, and share the portion of the Worm that must then be my brother; or could that corruption and rottenness that are to be my sister and my mother, en­title me to an everlasting oblivion and neglect, a short-liv'd shame, and the uneasiness and dishonour of [Page 73]doing an unworthy action, might possibly be too little to restrain my unruly passions.

But whilst my Lust thus fondly entertains me, my Reason breaks through the scene of Folly, the regret every sin leaves behind it, the secret pleasures of well-doing, the seeming inequality in the dispensations of Providence, the indelible notices of the Divine Being and Justice, give me such certain presages of a future Account, that amidst the charms of sin, I find something like St. Jerom's sound, To Judgment; something that spreads a secret pleasure or regret through my Soul, for actions un­known to all the world; and leaves such impressions upon me, that 'tis as easie to put off my Nature, and cease to be whilst I am, as to deliver my Soul from the apprehensions of a future Judgment.

But had Nature been silent, He that made and governs the world has [Page 74]given us a prospect of futurity, and shewed us how he will rectifie the seeming inequalities that appear in the conduct of human affairs, and with an impartial hand deal Reward or Punishment to all his Subjects. But can nothing be hid from the discerning Eye? must my youthful follies, must the elaborate sins I have spun so fine as to carry the face of Virtue to the world, pass the censure of just Omniscience? must my var­nished Lusts, my gilded Passions, and my painted Sins, be stripped na­ked, and thus appear to the Judge of Secrets? must my avowed Impieties and customary Sins, my known and unobserved Omissions, every tumor in my Passions, every indecency in my Words, every foolish Thought, be brought into Account? and will God enter into Judgment for them? must the follies I did not dare to trust to a mortal eye, nay scare to the censure of my own conscience, [Page 75]be proclaimed to Men and Angels? must I answer to God for every Mer­cy I have abused, every opportunity of Repentance I have lost; for every instance of that patience and forbear­ance that have been vouchsafed to me in vain? Good God! what must a sinner do! If thou wilt be extreme to mark all I have done amiss, I cannot answer thee one for a thousand; and how then shall I stand in judgment! and yet I cannot flie from, nor avoid or illude it: If I climb up into Hea­ven, thou art there; if I go down in­to Hell, thou art there also. Thy Om­nipresence frustrates all my hopes of flying on the wings of the morning, and thy Power the kindness of the Mountains, should they fall upon me. From thy presence then I cannot flee from thy Spirit I cannot hide me, and, which is more dreadful, not the least of all my fins.

But whilst this dreadful prospect fills the soul of the Penitent with con­fusion [Page 76]and horror, the comforts of the blessed Spirit (that ever watch the motions of the wounded soul) break in upon him, and carry his thought to new reflections on the compassions of his Judge; He remembers that he who must come to call him to Ac­count, is the same blessed Person that died to save him, and in charity to him came from Heaven, to shew him how to flie from the wrath to come, and has offered him his hand to con­duct him to his arms. Thus his fears resolve into a nobler passion, and his confusion breaks up in resolutions to accept the tenders of his Lord, to mea­sure all his future actions by a regard to this great Account; and this one thought, That his Lord may come in a day or an hour that he looks not for him, and appoint him his portion with unbelievers, is guard to all the rest; the flatteries with which his Lust or Vanity used to possess his fancy, ap­pear empty Dreams; the charms of [Page 77]this Lust, and that temptation that once reigned with an uncontrouled power, shrink and wither at the thoughts of Judgment.

Thus the Penitent impales & guards his resolution, his vows and prayers; and under this consideration, the re­turns of his sorrow and penitence, appear always wise and reasonable.

But lest this Picture of Repentance should seem all shadow, and leave too dark and melancholy impressions on the Penitent, his next care is, To form in his soul such images of the Eternal Goodness, that a principle of Love may conduct his fears and sorrows, and such a value and esteem of that adorable pattern he is to imitate, ani­mate a holy reverence and awe, that love that may supersede every thing that is uneasie in his fears, and inspire a secret pleasure and delight in all the methods of Virtue and Religion. For this end, he entertains himself with the contemplation of that infi­nite [Page 78]Love and Mercy to sinners that present themselves in the Passion of his Lord.

His Reflections on the Death and Sufferings of Christ, and the Love of God visible therein.

THat he who made Man after his own likeness, and designed him a partaker in the felicities him­self enjoys, should love his own I­mage, and with pity and concern see it defaced and lost, is so natural a thought, that the same notices which discover his Being, present it to us as the most adorable Object; in Mercy boundless, in Love and Goodness in­finite: Thus it seems possible to ac­count for the Mercies of Creation and Providence; but the whole me­thod of Man's Redemption is so stu­pendious and amazing, that 'tis some pain to form any Idea of it, but impossible to think, much more to speak of it, or entertain it, with [Page 79]the resentment it deserves. That he who knows that we are but dust should pity and forgive is easie to conceive; but that he should give a Beloved in exchange for a Rebellious Son, part with the express Image of his Person to restore that Man had abused, defaced and lost; that he should give a Son from his Bosom to bring an Enemy thither, and let him dye in whom he was well pleased, to fit them to live, who had made Death their Choice, and Destruction their wish, is a heighth of Love beyond the boldest Wishes and most aspiring Hopes; that he who was possess'd of immense Feli­city before the World began, should come down from Heaven to take that Nature which had deserved his Anger; that he who was over all God Blessed for ever, should be led like a Lamb to the slaughter, for his sake who deserved to have been an Eternal Sacrifice to Justice; that he [Page 80]alone should tread the Wine-press of his Father's Wrath, for him who on­ly had merited the dregs of the bit­ter cup; that he should be wounded for the Sins that ought to pierce our own Souls, and bruised for the Trans­gressions that might have sunk us down in a deluge of Misery, are such instances of an amazing pity and love, that his Soul must be colder than the Earth, and his Heart harder than the Rocks, that can resist them; but he must be a Monster, something that can neither love nor think, that can despite and contemn it. After all that God has thus done to com­mand my Love, shall the flame that ought to melt only harden me? And the Blood shed upon the Cross serve only to write my Name among those that weep and howl for ever? Shall such Miracles of Charity, such a­mazing Goodness be lost upon me?

No! No! I must not, I cannot re­sist a being cloathed with every Ex­cellence [Page 81]and Perfection, infinitely good in himself, and unspeakable good to me; that is pleased with my Happiness and delighted in my Wel­fare; deserves the noblest Passion, and justly challenges all the Powers and Faculties of my Soul; to love is the least return I can make, the smallest acknowledgement that is due to him, that gave his Son for us.

This consideration, as it presents the Penitent with an amazing in­stance of Charity and Justice; so it raises a Holy Emulation betwixt his Love and Fear; he loves that Good­ness that pitied the Sinner, and re­veres the Justice that punished his Sin; he adores the Charity that gave, but dreads the Justice that spared not his Son; his Love inspires his fears, and a holy awe conducts his Love; he can easily resolve not to offend the Being he cannot but Love, and can heartily lament it whenever he breaks his resolution, and is always [Page 82]uneasie till he has begged Pardon and be reconciled again.

His Prayer for the Love of God.

ALmighty God, whose infinite Perfections and Excellency, whose immense Goodness and Bene­ficence justly render thee the most amiable and adorable Being, worthy of all Love and Obedience, and in respect of whom every thing is but vain and contemptible, pour into my Heart such Love towards thee, and imprint upon my Soul such an Idea of thy Excellency and Perfecti­ons, that I may love thee with all my Mind, with all my Heart, and with all my Strength, and consecrate all the Powers and Faculties of my Soul to thy Love and Service, that I may prefer thy favour above all things of this World, and a Love of thee in­spire a cheerfulness into every Duty, and shed an influence upon every thing I ought to door suffer for thee; [Page 83]and so possess my Soul that every thing may appear vain and empty that would withdraw me from thy Servce, and every thing easie and acceptable that thy Service requires from me, that I may so love, adore thee, and do thy will on Earth, that I may be fit to joyn with those, whose Reward and Duty it is eternally to Love and serve thee in Heaven, for Christ Jesus his sake, who is the Son of thy Love. Amen.

His Litany or short Prayers.

O God the Father, God the Son, God the Holy Ghost, hide not thy self from my Petitions, but hear my Prayers, and have Mer­cy on me.

O thou Creator and Preserver of Man, by whose Power I was made, by whose Bounty I have been pro­vided for, by whose Grace and As­sistance I hope to live to thee, and [Page 84]by whose Mercy and Goodness I hope to live eternally with thee, have Mercy upon me, and hear my Prayers.

O Blessed God, whom to know is Life, and to serve is perfect Freedom, whose ways are ways of Peace, and to do whose will is our Duty and Reward; O do thou teach me to know and love thee as I ought to do, and keep and guide me in all thy ways.

O thou that knowest what Dan­gers and Temptations encompass me, how soon my best Resolutions are broken, my best Purposes overcome, my most Solemn Promises and deli­berate Vows rendred ineffectual, let thy Goodness be present in every Danger and Temptation, and thy Grace be always sufficient for me.

From the snares of the World, the corruption of my Nature, the Arts and Designs of the Destroyer, from the mischief of evil Council, the in­fection [Page 85]of bad Example, a great Danger, and an invincible Tempta­tion, Good Lord deliver me.

From the Flatteries of the Great, and the Snares of Prosperity, from the hardship and temptations of Po­verty, from the Luxury a [...] Wan­tonness of Plenty, from Pride and Haughtiness in good Circumstances and Dejection and Discontent in had, Good Lord deliver me.

From peevishness and spiritual Pride, the mischiefs of vain and fond Opinions, an uneafie Temper and unruly Tongue, from rash words and the surprizes of lust and folly, and uncharitable thoughts and censures, Good Lord deliver me.

From an hard Heart and an evil Conscience, from wilful Ignorance and Error and Knowledge that puffs up; from resisting or discouraging Truth, and promoting Error for se­cular ends; from appearing or doing good for bad purposes, promoting [Page 86]chief under pretence of Religion, the abuse of thy Grace, and the dan­gers of a late repentance, Good Lord deliver me.

O Blessed Lord, from whom e­very good thing comes, to whom every thing is possible, and who out of Stones canst raise up Children unto Abraham, have Mercy upon me, and make me such as thou wouldst have me to be, good Lord, I beseech thee.

O Lord, in whose Hand are the Hearts of Men, and who turnest them where thou wilt, create a clean Heart and a new Spirit within me, and turn me, Good Lord, that I may be turned.

Thou knowest how imperfect my Sorrows are, how easily my Vows are broken, and my best resolutions brought to nothing: O do thou that dwellest with the humble and scontrite Heart, make mine truly [...]uch, make my Sorrows sincere and [Page 87]my Resolutions steddy, and let it be ever my studdy and delight to do thy will, O God, my God.

Let thy Word be my Rule, thy Grace my Guide and Assistance, thy Goodness my Pattern and Example, thy Promises my Encouragement, and thy Joys my everlasting Re­compence and Reward.

O let my Words be such as may minister Grace to the Hearers, my demeanour innocent, inoffensive, humble and easie, my Affections governable, and my Life exem­plary.

Let every Mercy have its due effect upon me, every opportunity of repentance make me better, and if a temptation prove too hard for me, let me not sleep with an unrepented Sin in my Bosom; but give me a pe­nitent Heart, a watchful and up­right Conscience.

Let thy Goodness and Beneficence be my Pattern; and make me useful [Page 88]in the station thou hast placed me in; give me a Heart and give me Wis­dom and ability to do good; and let such a temper and disposition of Soul, as delights in the good of o­thers, recommend me to that Charity that is pleased with the Sacrifices of well doing.

O good God! to whom every thing is possible, sanctifie my cor­rupt Nature, and let thy gracious aids supply all my defects, and so help my Infirmities that I may live in thy Love and Fear, may die in thy Favour, and be prepared for the account I am to give, and be received with thy Faithful Servants to the joy of thy rest.

A concluding Prayer, recommending himself to God, imploring his Par­don, Favour, and Acceptance, and grace to live in his Fear and Love.

O Blessed Father, by whose Grace and Goodness I have been brought to some sense of my sins, and some imperfect endeavours to make my peace with thee by Repentance: In pity and compassion look down upon a poor sinner thy Grace has brought into thy presence; Prosper, O Lord, the work of thine own hand; Receive a Prodigal thy Mercy has brought back to thy Arms; For­give all thou hast seen amiss in my approaches to thee, and accept and perfect my desires of being reconci­led to thee, and living in thy Love and Favour, and give me such assist­ances of thy Grace, that for the time to come I may live in thy fear and favour, and by Peace and Charity, by Temperance and Integrity, by Holi­ness [Page 90]and Righteousness, approve the sincerity and truth of my sorrow and repentance for my past transgressi­ons. O Lord, into thy hands I com­mend my self; To thy keeping, O my God, I commit my Soul and my Body; Preserve me from every sin & every danger, keep me always mind­ful of my promises and resolutions of Obedience, of Death and Judg­ment, of thy presence, and the great Account I am to give; that so I may be always fitted and prepared to serve and glorifie thee, by a right use of those Blessings thou hast committed to my trust, fitted to be received a­mongst thy faithful Servants into the Joys of thy Rest. O Lord, hear and answer, pity and forgive me, and be good to me beyond what I can ask or think: And all for his sake who died for sinners; To whom with Thee and thy holy Spirit, be ascribed all Adoration and Honour, all Praise and Thanks, both now and for ever­more. Amen.

THe devout Christian having thus enquired into the state and con­dition of his own soul, returns to his station in the world, and chearfully sets himself to do his Duty; in which each circumstance has a particular re­gard: He is industrious in his Calling, [Page 92]and his justice in all his dealings con­secrate his Cares and his Wealth to God. He knows that Godliness has the promise of this, as well as the o­ther world, and assures himself of God's Blessing upon his Industry: But if God withhold his hand, or keep back his bounty, he believes the wise Disposer of all things sees it fittest for him, and quietly submits; if God pro­sper his Cares, he is humble, and thankful, and charitable, and God has the honour of his own Beneficence.

2. The frailties of his own Nature, and that immense Goodness that with an universal charity embraces Man­kind, give him so lively a sense of that regard he owes to human Nature, that he loves and prays for all Mankind, that he studies to imitate the Divine Beneficence, in his endeavour to do good, and be useful in the world, and and by all the good offices of Huma­nity, Charity and Friendship, tran­scribe the Beneficence that is ever pleased with doing good.

3. That tendency to society which he finds rivetted into his Natures, is cultivated and improved by a just re­gard to that Power and Providence by which the world is govern'd: He be­lieves Government the Ordinance of God; and tho it always carries some marks of the frailties of men, yet this he looks upon as the infelicity essen­tial to the present state of things, and thinks it a very unreasonable peevish­ness to disturb the publick Peace, be­cause God thinks fit to govern us by men that have failings: but since this is the common state of mankind, and till all Power be swallowed up in the Kingdom of the Father, there can be neither Governour nor Government without a fault, he believes he ought to contribute all he can to publick Peace, and study to be quiet.

4. He blesses God for his unspeak­able Mercy in admitting him into the place of his Church; as a Member whereof, he believes there is a new tie [Page 94]laid upon him to preserve the Peace and further the Welfare of all his fel­low Christians, if they fall into Error, and violate either the Faith or the U­nity of that blessed Society; he believes Christ is the Head and Judge to, and leaves the matter in his hand; and whilst he adores the Goodness that has kept him in the ways of Truth and Peace, he preserves a charity for those who have departed from them: The holy ardour which inspired the Devotions of his Closet, returns with him to his Calling, where he feels the rewards of it in a chearful access to, and holy warmth in the publick Wor­ship of God; and the satisfaction he tasts in the care of his own Soul, im­presses a value and esteem on those that watch for it.

5. The peace and joys of a holy Conscience, and the ease and plea­sure of being reconciled unto God, grow up into a resolution to break through the tyranny of evil customs, [Page 95]to fly every danger and temptation that have betray'd him to sin, to watch every opportunity to serve God, or be useful to men, especially not to bring a reproach on Religion, by being sowr, or uneasie, or fright men from a holy austerity, and fre­quent Accounts with God, by deny­ing himself the innocent joys of Con­versation; but on the contrary, his care is to do justice to the Honour of his Lord, by such useful converse, and decent and chearful use of God's Blessings, as may convince his ene­mies, that the Christian may be tem­perate in plenty, humble in great­ness, pious and devout in the highest station or most publick Trust, and hope for an inheritance in another world, without abandoning the in­nocent pleasures and true joys of this, or doing any thing unworthy the greatness of his Birth, his Quality, or his Trust, his Honour or Friend­ship, his good Breeding or good Temper

Thus resolved, the Devout Chri­stian carries his Repentance into the light, and his Sorrows and Vows be­come visible in Piety and Good Works: He lives over his Resoluti­ons of a better Obedience, and his publick Actions bespeak his Soul consecrated to God, till some un­happy temptation break in upon him, some new Blessings call him back a­gain; or the Joys of Peace, and conver­sing with God, or his care of a future Account, call him afresh to his Fa­ther that sees in secret.