CHAP. I. Of the Necessity of Prayer.

OF all Christian duties wee finde none so much urged in Scri­pture as Prayer. Luk 21.36 1 Th. 5.17 Pray al­wayes (saith our Saviour;) continually (saith the Apo­stle) which convinceth its Necessity. And Experience informeth us, that there were never any so brutish, who ac­knowledged a God, but also concluded upon it, that hee must be sought unto by pray­er. We therefore that from heavenly Institution have su­rer grounds to build upon, 1 Pet. 2.19 may

1. From the command of the Father.

2. From the seconding of the Son.

3. From the inforcing of the Holy Ghost.

4. From the honour given to them in Scripture that have been eminent in prayer. As also

5 From the wonderful effects of prayer. And

6. From the freedom of it, that cannot be hindred as o­ther duties may.

And last of all, for that it is the only meanes, that for­ceth (as it were) the Al­mighty, and the special En­gine that terrifieth and routeth Satan, and all his Adherents: may wel (I say) more peremptorily inforce the Necessity of it to be such, that as outward works of our vocation cannot bee per­formed without Light, [Page 9]the night cometh (saith our Saviour) when no man can work: Joh. 9.4. so no action of ours can be acceptable to God, or profitable for our selves, except it be seasoned with the salt of prayer.

1. For the first inducement, Call upon me (saith the Fa­ther) in the time of thy trou­ble, and I will hear thee, Psal. 50.15. and thou shalt praise me.

For the second, Ask and it shall be given you (they are the words of the Sonne) seek and ye shall finde, Matth. 7.7. knock and it shall be opened unto you. Ask by prayer, seek by reading or hearing, knock by doing good works. And as though all this had been too little, in regard of our dulnesse, to have once said the word, hee reinforceth it again with a promise renewed; for every one [Page 10]that asketh, receiveth, and he that seeketh findeth, Ver. 8. and to him that knocketh it shall be opened. And further, lest this large proffer should make the promise suspected, he backs it with an instance, pickt out of our naturall cor­rupt affections; What man is there so perverse among you (saith he) whom if his son ask for bread, Ver. 9. will he give him a stone? or if he ask a fish, will he give him a serpent? And that we neglect not, or misapply the inference, by our untoward Logick, he adds for a right application. If ye then being evil, know how to give good gifts to your chil­dren, Ver. 10. how much more shall your father which is in hea­ven, give good things to them that ask him?

3. For the third, Would [Page 11]the Spirit (think you) when we know not what we should pray for as we ought, Rom. 8.26 help our infirmities, and make inter­cession for us with groanings which cannot be uttered, (if prayers were not necessary) for the Saints according to the will of God?

4. In the fourth place, Psal. 99.6.4. that passage of the Psalmist, Moses and Aaron among his Priests, and Samuel amongst them that call upon his Name; and that of the prophet [If these three men, Noah, Daniel, Ezek. 14.14. and Job, should be intercessors for the putting by of a deter­mined famine and spoil by beasts, sword, or pestilence for the wickedness of the people, they only should save them­selves]; what may it intimate unto us, but the prevalence of such mens prayers, where any [Page 12]hope is left, and the hainous­nesse of continued abominati­ons have not quite excluded pardon.

Fifthly, 5 the wonderful effects of prayer are sufficiently set forth in that of Joshua, Jos. 10.12. Sun (saith he) stand thou stil upon Gibeon, and thou Moon in the valley of Ajalon; which was no sooner asked then had, so that there was no day like be­fore it, or after it, that God thus hearkned unto the voice of a man. But if this may seem too extraordinary: E­lias (saith the Apostle) was a man subject to the like pas­sions as we are and he pray­ed earnestly that it might not raine, Jam. 5.17 and it rained not on the earth, by the space of three yeares and six months; and he prayed again, Ver. 18. and the heavens gave raine, and the [Page 13] earth brought forth her fruit. And this makes both for prayers necessity, and excel­lency: Which (sixthly) may be further thought on, 6 that whereas other duties of prea­ching, Sacraments, visiting the afflicted, giving of Alms, or the like, may through pres­sing distractions, want of a­bility, or opportunity of time and place, be wholly hindered; no time, no place, no calamity whatsoever can prohibit us from the practice of praying. Daniel in the lions den, Jonas in the Whales bel­ly; Acts 5.16 25 Paul and Silas in the stocks, howsoever impriso­ned, find place and space, and scope, to have free accesse to the throne of grace, to pray, and sing Psalmes, and ob­taine thereby a miracu­lous deliverance. For here the [Page 14]heart may be inditing of a good matter, Psal. 45.1. when the tongue is pluckt out, and cannot be the pen of a ready writer: Here the heart of King Manasses finds knees to bow, when the knees of his body, are so chai­ned, that they cannot move.

7. Last of all, it would be held a kind of blasphemous position, if the Scripture had not uttered it, that Jacob should wrestle with God, and enforce (as it were) a Blessing from him by compulsion; that by prayer, Moses should stand in the gap, and hold the hand of the omnipotent, and cause him to cry, let me alone, that my wrath may waxe hot, Exol. 32.10 and consume this people. And against Sa­tan that roating Lion, and spirituall Leviathan, think wee that any Magick-spells [Page 15]can prevaile, or force of arms, Job. 4.2 7 that esteemeth Iron as straw, and brasse as rotten wood? no surely, our Saviour will better inform us, that faith of it selfe may doe much, but not wholly to cast out all such adversaries without fasting and prayer. I perswade my self (my daughters) by that which hath beene spo­ken, you are convinced of the necessity of prayer. Now if any scruple and say, God knoweth our necessities be­fore wee aske, and hath determined what to doe, so that our prayers cannot alter him, and therefore would prove needlesse: The answer is at hand, that hee that hath determined what to doe, hath comman­ded us also to ask; And not Gods secret decrees (which [Page 16]we know not:) but his revea­led commands or prohibitions in his word, are the rule of our actions, which we must follow; nay the Son himselfe must ask that which the Father had ever resolved to grant: Desire of me, and I shall give thee the uttermost parts of the carth for thy inheritance. Psalm 2.8. Now if we prove cold in our asking, our hopes may freez from obtaining. But may not intruding importunity, rather exasperate justice, then obtain a favour? With men it may, but with the fountain of mer­cyes the striving to enter into the strait gate; and offering violence to the kingdome of heaven, Luk. 13.24 Mat. 11 12 Luk 18.5 makes the road way for a pardon. In such a case the unjust judg will do right, to free himself from trouble; much sooner will the Father [Page 17]of mercies be pleased with such holy intrusion, Isa. 65.24. and pre­vent us with an answer be­fore we call.

Last of all, we need not fear that our continued pray­ers should any way hinder the works of our several vo­cations. The Plough-man in the field, the tradesman in his shop; Martha about her hous­wifery, may be praying as they are doing, and do the better for their praying. Acts 9.12. Go (saith the Lord to Ananias) and help Saul of Tarsus to his sight, for behold he prayeth. Prayers bring us blessings we little think of; we should think therefore on prayers the more seriously for the enjoy­ing those blessings. For those blessings must needs be of small esteem, that we hold not worth the asking.

CHAP. II. To VVhom our Prayers ought to be directed.

IT were to small purpose to acknowledge the ne­cessity of prayer, if wee know not to whom we may confidently direct our prayers: wherfore this is so punctual­ly set downe by our Saviour, Mat. 4.10. that we need not cast about, 1 for further assurance; Thou shalt worship the Lord thy God, and him only shalt thou serve. Calling upon, Deut. 6.13 1 Sam. 7 3 praising, and praying to, are the especial kinds of Gods worship, which confirmed by our Saviour a­gainst Satan in the new Testa­ment, [Page 19]out of the old, to be­long only unto God, so sha­med the Tempters claime of it, that he left the field, and dared not to attempt any further. 2 Whence we may ob­serve that neither through the old Testament or new, it can be shewen that any of Gods people ever prayed to Saints or Angels, but only to God. No saying here of holy Abraham, or holy Peter pray for us; but Thou O God that hearest prayers, Psal. 65.2. unto thee shall all flesh come. But you when ye pray, say, not O Holy mother of God, but [Our Father which art in hea­ven.] Luke 11.2 And it may further be taken notice of, that Angels, 3(and so Saints) have refused with a kind of indignation, such supreme worship and de­votions tendered unto them. [Page 20]Though thou detaine mee (saith the Angel to Manoah) I will not eat of thy bread; and if thou wilt offer a burnt-offering, Jud. 13.16. offer it to the Lord. St. John being about to wor­ship an Angel, in the same kind, had the same lesson twice given him, Rev. 19.10 & 22.9. Col. 2.18. [See thou do it not, I am thy fellow servant; worship God] Let not man ther­fore beguile you of your re­ward (they are the words of St. Paul) in a voluntary hu­mility, and worshiping of An­gels, intruding intothosethings which he hath not seen. 4 And doth it not stand with com­mon reason, that he to whom we direct our prayers should be omniscient, that knowes the heart; and Almighty, to be able to help us in all our ex­tremities; and omnipresent e­very where, to be alwayes at [Page 21] hand when wee call upon him? Otherwise we might play the hypocrites with him, say one thing, and mind another; or faile of our pur­pose in craving for that from a party who cannot relieve us. For what crea­ture may we well imagine to bee every where? or able to help us at all times? or that understandeth our ve­ry thoughts long before? Psa. 139.1. but only our Father which is in heaven? This Satan perceives to be most de­structive of his Designes, and therefore sets all his Engines awork; that where hee cannot befool men against Nature, to think that there is no God: hee might at least so puzzle them what that God should be, that most should [Page 22]hold him to be no other then they and their Leaders have fancied. By such meanes gods became multiplied ac­cording to the number of Ci­ties or Nations: Jer. 2 28. and thus (as it were) upon the turne of a hand, The glory of the God of Israel, was turned in­to the similitude of a Calf that eateth hay. Ps 106.20 Out of the same forge came in Molocks and Baals, with innumerable abominations, and heathen­ish Superstitions. In all which the pretence hath been ever among the sagest, That the true God was only worshipped by such Interces­sours, or representations; but the Vulgar foared no higher then that they saw, and most agreed with their humour, both coming un­der the Apostles reproof, Ye [Page 23]men of Athens, Act. 17 22 and 29. —We ought not to think, that the Godhead is like unto Gold or Silver, or Stone graven by Art or mans device. Those that make such puppets are like unto them, (saith the Psalmist;) Psa. 115.8 that is, senselesse and block­ish, as they are. For God is a Spirit, Joh. 4.24. and they that wor­ship him, must worship him in Spirit and Truth. 6 Those that tell you that Statua's and I­mages, are good memorials to mind us what we should worship; you may answer, Psal. 19. That the Heavens declare the glory of God, and all other Creatures his handy works, di­rect us to the worshipping of him, that made them. Thus shall ye say unto them (as the Prophet charged the Is­raelites, to tell the Idolatrous Chaldeans) in their own lan­guage, [Page 24] The Gods that have not made the heavens and the earth, Jer. 10.12. even they shall perish from the earth, and from under those heavens. Ima­ges for Worship (saith ano­ther) are but Teachers of lies, Hab. 2.18. and the promoters of the Do­ctrine of Divels. 2 Tim. 4.1 They may otherwise have an Historical use, and adorne buildings; but for Worship we have the Words direction; not a pain­ted Crucifix, to set before the foolish Galatians Christ cru­cified. Gal. 3.1.

And for Remembrance of our Saviours Passion, why should not the Breaking of bread, and drinking of wine in the Sacrament of his last Sup­per, be accounted the best Art of Memory, seeing hee himself hath taught us, Do this in remembrance of me? Luk. 22.19 [Page 25]And would not any wise man take the Sermons of our Sa­viour, and the Writings of his Apostles to be better Re­licks then a chip of the mate­rial Crosse, or the shewing of Saint Peters Chaines, to in­form us what they taught for our salvation, or did for our imitation.

Last of all, 7 Against the Proctors for praying to Saints or Angels, that which our Saviour replyed to the Law­yer may be well made use of, Luk. 10.26 What is written in the Law? how readest thou? Can you shew me any Precept or Ex­ample of such prayer through­out all the Old or New Te­staments? Or can wee think in reason, that Saints will bee more readie to hear, or tender our wants, [Page 26]or promote our Petitions, then our blessed Redeem­er, and our only Media­tour and Advocate Christ Jesus.

The Woman of Canaan found small comfort upon earth of Saints Interces­sion: Mat. 15.23 Send her away (say they) for she cryeth after us. Wee believe the Saints are most happy in heaven, and honour their persons and memory here on earth in appointing Ho­ly-Dayes wherein their Do­ings and Doctrine are com­mended to our Assem­blies for their pious Imi­tation: But what they know of us, or may do for us by way of Interces­sion in heaven, is not re­vealed unto us. Build you [Page 27]therefore upon certainties (my Daughters) Christ hath taught you to say, [Our Father which art in heaven,] and the Church wherein you were borne and baptized, teacheth you accordingly, That when you direct your Prayers severally, to a­ny of the Persons (in whose Names you were baptized) or jointly to the Blessed Trinity, you direct them to One God, which is Three in One, and One in All. And as many as walk accord­ing to this Rule peace be on them, and mercy, Gal. 6.16. and upon the Israel of God; which prevailing with God they shall the more [Page 28]comfortably and assuredly enjoy, if they take with them (as an Antidote) Saint Johns conclusion, [Little children, John 5.13 keep your selves from Idols.

CHAP. III. What wee are to ask in our prayers.

TO know the Neces­sity of Prayer, and to whom we are to pray, will but little avail, if we are not well advised what to ask. Joh 21 22 Peter may enquire what shall become of John, but receive a check, What is that to thee? Inquire not after that which belongs not to thee; do that I bid thee, Follow thou me. And when the mother of Zebedees chil­dren, became a suiter for the preferment of them to [Page 30]that which they were unca­pable of, Mat. 20.20 wee know what a cold satisfaction they ob­tained from our Saviour, Mar. 10.35 Ye know not what ye ask. Nei­ther the joint petition of the Apostles afterwards con­cerning an earthly Kingdom found better successe. Acts 1.7. It is not for you to know the times and seasons which the Father hath put into his own power. Those therefore that trust to speed, must petition only for those things, which may be convenient for them to receive, and for God to grant, as the entrauce to our Litur­gy tells us: They must ask those things which are requi­site for the soul and body. Otherwise their prayers may be turned into sin, Psa. 109.7. and instead of an expected Blesing, a de­served [Page 31] curse may fall upon them. Gen. 27.12 The caveat there­fore of the preacher, as well for the mouth, as for the foot, is to be observed of all sui­ters that shall present them­selves before the throne of grace.

First, learne by hearing, what to doe, before thou tender a fooles sacrifice (with­out consideration) in hope to obtaine: Eccles. 5.1 and be not rash with thy mouth, and hasty with thy heart, to mul­tiply many words where few would be more to the pur­pose, and better accepted; for how can it chuse but prove lost labour, to beg that of God which may not be granted by reason of his re­vealed will to the contrary? Hence the salvation of Judas, [Page 32]and damned spirits, the fore­knowledg of the day of Judg­ment, and secrets of God in election or reprobation of this or that party, must not come within the com­passe of our petitions. And if the tree must lye where it falleth, Eccles. 11.3. and the condition of the dead from worse to better be unchangeable, those Masses, dirges, and pray­ers for any friend depar­ted, may very well be spa­red, which some are so missled to purchase, and o­thers to sell at so dear a rate: for who hath required this at your hands? Isa 1.12. Psal. 49.8 It cost more to reedem a soul, therfore that must be let alone for ever: upon the same ground Samu­el might not pray for Saul, nor Jeremiah for preventing [Page 33] Judahs captivity, where the immutable purpose of God, was once made known unto them. Things then spi­ritual, which concerne our salvation; and temporal that make for our preserva­tion in the condition God hath put us, or furtheering us to a better, according to his good will and disposition, not our restlesse and itch­ing ambition, must bee the line and compasse of our approveable devotions. And this brings in that confidence the beloved disciple speaks of, That if we ask any thing according to his will, he hear­eth us: Joh 5.14. and if we know that he heareth whatsoever we aske, wee know wee have the petition that we desired of him. Many scruples [Page 34]are here suggested, whether we may pray for one blaspe­mously sinning to death? or obstinately standing excom­municate, or rebelliously perse­cuting the Church and State, seeing the petition of the Psalmist is expresse, Stand up O Lord God of hostes, Psal. 59.5. thou God of Israel, to visit all the heathen, and be not mercifull unto them that offend of mali­cious wickednesse. But the Prophets prayer runs against those that God shal find so, not against such as we in passion may censure to be so; for we are to hope the best of all, and condemn not, Luk. 6.37. lest we be con­demned. May not a persecu­ting Paul become an Elect vessel, Act. 9.15. and a forsworn Peter go out and weep bitterly? But of this more, when we shall [Page 35]speak of execrations herafter. What wee are to pray for? Sufficient limits may be found in that heavenly pat­tern which our Saviour hath left for that purpose; Mat. 26.75. con­sisting of a Preface, petitions, and a conclusion. In the pre­face the first word (as we have it) [Our] minds us of uni­ty, and respect to our bre­thren, as well as of our selves, excluding dissention, that frustrates our best intentions, as also respect of persons in preferring the rich before the poor, and censuring others as being not capable of Gods mercies equally with our selves. The second word [Father] assures us of accep­tance, tells us we are all bre­thren, and that we need not to make our addresses for our [Page 36]wants to others, whom we may not term fathers, he ha­ving will and power to sup­ply us, and dislikes that we should seeke further, in hope of speeding better: for wee have not received the spirit of bondage again to fear; Rom. 8.15.16 but we have received the Spirit of Adoption, wherby we cry, Abba, Gal. 4.6.7. Father. This Spirit it selfe bearing witness with our spirit, that we are the chil­dren of God. That which fol­lowes [which art in heaven] makes pilgrimages to shrines and reliques superfluous, and superstitious. Psal. 25. Psal. 121. Psal. 122. For it lifts up our hearts to heaven, and heavenly things, as the Psal­mist teacheth us. I lift my heart to thee, and unto thee do I lift up mine eyes, O thou that dwellest in the heavens. Ioh. 17. [Page 37]Which our Saviours practice confirmeth; These words spake Jesus, and lift up his eyes to heaven, and said, Father, the houre is come. And tells us moreover, that wee have an overseer who looks into all our thoughts, words, Ps. 113.5. and works; Who is like unto the Lord our God, who hath his dwelling so high? and yet humbleth himselfe to behold the things that are in heaven and in earth? The Petitions that suc­ceed, are by some made but six, but (without quarrel­ling) may be reckoned seven. In which the order of them shew, that spiritual things are to be first looked after, Mat. 6.33. and prayed for, before temporal; according to that of our Sa­viour, first seek the Kingdom of [Page 38]God, Mat. 6.33. and the righteousnesse thereof; and then temporal matters shall be added as an advantage. In which respects Solomons choice pleased God in praying for wisdome, 1 King. 3.11. be­fore riches and honour: for what shall be best for us, we shall not want, if we prefer the first petition, the Hallow­ing of Gods Name, before all temporalities. Of this Moses and St. Paul were so tender, that the one wished to be blotted out of Gods booke of life. Exod. 32.32 Rom. 9.3. The other to be accur­sed from Christ, rather then an aspersion should be cast on God, either of impotency in not being able, or breach of promise, as not perfor­ming what he had of his free bounty undertaken for his Church, to bring to passe. [Page 39]The Hallowing therefore, 1 and glorifying and extolling a­bove all things, of the infi­nite Majesty of Gods Name, is the thing that we are to e­steem of above our own salva­tion. And [Name] here which signifies Gods Essence, Attributes, and Commands, must be conceived to be no other but that which wee were baptized in, including both Father, Sonne, and Holy Ghost, who being of one essence, must needs by the same Act of ours, equally be honoured, or dishonoured.

The second petition [Let thy Kingdome come.] 2 Instruct us, that next after Gods glory, the good of his Church must be respected and prayed for, that being militant here, as it ought, it may triumph [Page 40]hereafter, as it expects. Any thing therefore that may de­rogate from this, must be so far from our prayers, that it be rejected as the subject of our chiefest detestations.

Thirdly, 3 [Thy will be done in earth, as it is in heaven;] guideth all our desires and petitions to be regulated by Gods will revealed in his word: the resisting or decli­ning from which, must not once come within compasse of our thoughts, much lesse of our petitions. And now when we descend to beg for supplies in our own behalfe,

The fourth Petition [Give us this day our daily bread;] 4 how in every word doth it lesson us to exclude exorbi­tances? [Give] not as due, but of thy meer bounty; not [Page 41]to one that hath of his own, but to those that of unfained necessity are forced to beg with us; not for themselves only, but for their brethren too, who must do the like for them also: rich and poor are at Gods gate of mercy, must be equally supplicants, and that for present supply. [This day] our daily bread must be conferred on us, by a continued liberality: where under the name of bread, are contained apparel, dwellings, all things necessary; to teach moderation to be used in all Gods blessings, so that super­fluities make not up any part of our petitions. And that these blessings be not hinde­red by our sins,

5 The fifth petition puts in a ca­veat [forgive us our trespasses] [Page 42]as wee forgive them that trespass against us. The condition here expresses the obligation that lies upon us, of forgiving others, if wee hope to be forgiven of God our selves; I say therefore (saith our Saviour) blesse them that curse you, Mat. 5.44. do good to them that hate you, pray for them that despightfully use you and persecute you. So that an irreconciled petitioner in Gods Court of Requests, is like (as you see) to find no audience. And as not for the remission of his own debts, so neither to be freed from the assaults and hazards of rui­ning temptations, which makes up the sixth request to be granted of him that only can keep us from, 6 and deliver us in the strongest com­bates [Page 43]of the World, the Flesh, and also against the most impetuous incursi­ons of the Divel himself, desired in the seventh and last Petition.

7 All these shew so suf­ficiently what wee are to ask, that wee need not cast about what besides wee should pray for: for the Articles of the Apostles Creed shew but the condition of that Kingdome, whose coming and prosperity we pray for in the second Petition. And what is the loving of God above all things, and of our neighbour as our selves, but (the substance of the ten Command­ments) that wee desire in [Page 44]the third Petition, That the will of God may bee done by us here on earth, as it is in Heaven by the Saints and Angels. For the more assured obtaining of all which petitions, the Conclusion adds this confidence, For thine (O Father) is the King­dome] therefore thou wilt; the Power] therefore thou canst; the Glory] therefore in honour, thou art (in a sort) by thy selfe engaged to ten­der the prayers of thy chil­dren, subjects, and humble Supplicants, and dismisse them with the Seal of Amen set to their just requests. You cannot therefore (my Daugh­ters) be ignorant, what to pray for, or what to decline as im­pertinent to your Devotions, being so compendiously in­structed [Page 45]by our Saviours owne heavenly Directory. It will do well therefore in the next place to take some no­tice what Gestures in our Prayers may be most conve­niently used.

CHAP. IV. Of External Ge­stures beseeming Religious Devo­tions.

HOwsoever Supersti­tion, as praying in an unknown tongue upon Beads, before a Cruci­fixe, or the like, be as wild Goards; 2 Kin. 4.40 that throwne in a­mong good herbs makes the pottage deadly, yet a di­stinction must be ever made between that and due reve­rence. This is required not only of the mind, but also [Page 47]of the Body. Exod. 4.5. Josh. 5.15. Moses and Jo­shuah must put off their shooes when they approach near to have conference with God. Job, Job 42.6. that was somewhat too forward upon his integrity, when the Lord had schooled him, was quickly brought to professe, that he abhorred himself, and repented in dust and ashes. And it may well be thought, that the heavy doome pronounced against the Intruder at the Kings Marriage Supper for his Son, Mat. 22.13 without a Wedding garment, was especially inflicted up­on him for his irreverence in that behalf. For would an earthly Prince endure a Tradesman invited by him to a Feast, to come regardless out of his shop, in his worst Apparrel, without respect of [Page 48]the Person, or place, or honor of his Superiour, that vouch­safed so much to owne him? Joseph must not be present­ed to Pharaoh without trim­ming, Gen. 41.74 and changing his rayment. And what adoe was there with the Purifica­tion of the Virgins, Esth. 2.12. before they were thought fit to come into Ahasuerus his presence? To this purpose God himself lessoneth grie­ved Aaron for the unexpect­ed death of his two rash sons Nadab and Abihu, I will be sanctified in them that come nigh me, and before all the people I will be glorified. It is a plot of Satan to brand due reverence of the body with the scandal of Supersti­tion: Bowing at the name of Jesus, standing up at the [Page 49] Creed; kneeling at the Recei­ving of the Blessed Sacrament of the Lords Supper, must be held with some Superstitious, & to smel of Popery, as though it were too much for him that created the body aswel as the soul, to have the due reverence from both. And because Papists are too peevish in over acting, we should performe nothing at all. That mean therefore must be kept be­tween warrantable Ceremonies and superstitious fooleries; that in detesting the one, wee prove not profane in the o­ther. Herein our Church hath been very careful and judicious, in giving a reason of Ceremonies, in a Preface to our Leiturgy, why some be abolished, and some retain­ed: which those that dislike, [Page 50]will dislike any thing that comes not out of the forge of their owne fancies, and that most commonly (as our fashions) endures no longer then the starting up of a­nother whimzy, whose no­veltie takes more with the people; Jude. such clouds without water, fruitlesse trees, ra­ging waves of the sea, foam­ing out their owne shame, gifts without grace, shifts withont blushing, drifts with­out the least touch of consci­ence and Christianity, our late experience hath taught us how ruinous they prove to Church and Commonwealth. The smarts whereof should rather make us to recollect our selves, and recover that we have lost both in exter­nal and internal Devotions, [Page 51]then to proceed in such dan­gerous wayes which in the end must needs undo us; for this falleth in with that of the Prophet, Jer. 18.15 16, 17. Because my peo­ple have forgotten me, they have burnt Incense unto va­nity, and they have caused them to stumble in their wayes from the ancient paths to walk in paths in a way not cast up, to make their Land desolate, and a perpetual hissing. E­very one that passeth thereby, shall be astonished, and wag his head. But mark the issue if timely repentance prevent it not) I will scatter them as with an East wind before the enemy, I will shew them the back, and not the face in the day of their calamity. A­mendment therefore for the present, and prevention for [Page 52]the future, will prove at this time especially, more sea­sonable, then complaints for that which is past, and can­not be recalled.

That which the Apostle requireth, 1 Cor. 14.40 [ Let all things be done decently and in order,] is of a large extent, and hath a more evident reflex in our devotions upon the outward postures of our body, then the inward affection of the mind.

Such Gestures therefore as these;

(1. Casting our eyes on the earth, and smiting our brests as unworthy to behold hea­ven by reason of our false­hearted exorbitancies.

2. Standing up at the Creed in token of our free profes­sion of it, and resolution [Page 53]ever to stand to it.

3. The lifting up of our eyes and hands to heaven, as to the Mercy-Seat of that only God, to whom only our prayers are to bee direct­ed.

4 Strong cryes and tears, Heb 5.7. which make our Supplicati­ons prevalent with him that puts them in his bottle, and is able to save us from death, provided they be as well meant, as they are oftentimes expressed.

5. Bowing of the head and body.

6. Kneeling on the knees.

7. Prostrating our whole body upon the earth;) have pattern and warrant in Scri­pture, and may be used of us in our private or publick de­votions, as variety of oc­casions [Page 54]shall be offered.

1 For casting down the eyes to the earth, as unwor­thy to look on heaven, and smiting his brest, Luk. 18.13 were the pe­nitent Publicans postures, that went home more justified thereby, then the self-plea­sing, vaunting Pharisee. 2. Ps. 106.30 Phineas stood up and pray­ed, therewith executing judg­ment (the word bears both senses) and so the plague cea­sed. Judg. 3, 26 Eglon the fat King of Moab had so much goodness in him, as to rise from his seat when he was to hear a Message from God. And may Christians hold it su­perstitious to rise up reve­rently when their Faith is to be professed? And Glory be to the Father, and to the Son, and to the Holy Ghost, [Page 55]in acknowledgment of the blessed Trinity, to be given unto God?

3. Moses holding up his hands that purchased victo­ry against Amalek: Exod. 17.11. Davids practice and prayer, I have lift up mine eyes unto the hills from whence cometh my help. Psal. 123.1 Psal. 141.2 And let the lifting up of my hands be as the eve­ning sacrifice. Our Saviours confirmation in that excellent prayer for his disciples, [These things spake Jesus, Joh. 17.1. and lift up his eyes to heaven, and said] are uncontrollable patterns for the lifting up of our eyes and hands to God in prayer. 4. And he that obser­veth Davids watering his couch with tears by night, Psal. 6.6. and mingling his drink with weeping by day: Psal. 102.4. Jeremies [Page 56]wishing his head to be a foun­tain of tears: Jer. 9.11. St. Peters bit­ter tears, Luk. 7.38. and Marie's bath of tears for our Saviours feet, and towel of her locks, to wipe them, must acknow­ledge that tears with prayer, make a happy mixture to procure pity from him who shed tears over Jerusalem, and wept in compassion with the sisters, Luk. 19.41 Joh. 11.35. that lamented their dead brother Lazarus. 5 For bowing the knees and bo­dy; that humble posture of the afflicted Israelites, when they received the hopefull message of their deliverance, may be a lending case to bee imitated, when they heard that the Lord had visited the children of Israel, and that he had looked upon their affli­ction: Then they bowed [Page 57]their heads (saith the Text) and worshiped. Exod. 4.31.

And what can be the mea­ning of that prohibition from falling down, and wor­shiping images, or any other similitudes in the second com­mandment? but that God hath retained unto himself, such a religious worship of the body.

6 Those that make scruple of such kneeling in prayer, must needs set themselves a­gainst that solemne procla­mation of the King of hea­ven; I have sworn by my selfe, the word is gone out of my mouth in righte­ousnesse, Isa. 45.23 and shall not return; That unto mee every knee shall bow, and e­very tongue shall swear; The same posture, when we find [Page 58]allowed to our Saviour in­carnate [that at, Phil. 2.10. or in the Name of Jesus, every knee should bow, of things inheaven, and things on the earth, and things under the earth] con­firmeth the Onenesse of the Son with the Father; which novellists now question, and make it their glory to cavil at, where confutation is impos­sible. 1 King. 8.54 Solomon (with these now masters) for kneeling on his knees, and spreading of his hands toward heaven, in his dedication prayer of the Temple, Dan. 6.10. shall be held unwise. Daniel, for praying on his knees three times a day, shall be scarce thought worthy to be beloved. And Saint Paul might save his labour for bowing his knees to the Father of our Lord Jesus Ephes. 3.14 [Page 59]Christ, in the behalfe of the Ephesians, because sitting (as many doe at Sermons with their heads covered) would be farre more easie, and in those mens discipline, doe as well.

And last of all, 7 when I find my Saviour falling on his face, Matth. 26.39 and praying [O my Father, if it be possible, let this cup passe from me; never­thelesse not as I will, but as thou wilt.] I should hold him far from superstition, that in time and place, and where it may be fitly performed, shall pro­strate his whole body, or doe more (if it were possible) put his face between his knees (as Elias did on mount Carmel) in adoring him in whose book are all our mem­bers written, 1 King. 18.24. and day by day [Page 60]were fashioned when there was yet none of them. Psal. 139.16. With great judgment therfore is the 95 Psalm, set in the fore front of our leiturgy, as a preface to the ensuing devo­tions; wherein that passage [O come let us worship & fal down and kneel before the Lord our maker] consorting with that in the 132. [ we will go into his Tabernacle, we will fall low before his footstoole] should shame the irreverent behavi­our of too many in the house of prayer; which Turks and Infidels would hold abomi­nable to be used in their I­doll Temples. Moreover (wherein women most of­fend) Gods house is not a place for the displaying of plaited hair, 3 Pet. 3.3 or wearing of gold, or putting on of apparel, [Page 61]or out-vying one another, in more then the 24 fashions of the daughters of Sion, (taxed particularly by the prophet) but for meek and quiet spirits, Isai. 3.16 to humble themselves before God, to set forth his most worthy praise, to hear his most holy word, and to aske those things that be requisite as well for the body as the soule. And that is not to be slighted, 1 Cor. 11. which the Apo­stle reproves in the Corinthian Assemblies; that men presu­med to pray with their heads covered, and women, with their heads uncovered. I would have you (my daugh­ters) so to look to your feet, when you enter into the hous of God, that your devotions through irreverent unseemli­nesse, prove not the sacrifice of fools.

It was the modesty & humility of some of your fore-mothers not to seat themselves in the Church, before they had performed a reverent respect to the Minister then officia­ting: which howsoever the high spirits of these times hold derogatory to their greatnesse; yet the Son of God will take it as done to himself, if it be done to the meanest of his, Matth. 10.41 for his sake: And the B. Virgin his mo­ther will informe the state­liest, that God will exalt the meek and humble, when the mighty shall be put down from their seat, Luk. 1.52. and the rich sent empty away. This submisse and religious deportment of the body in Gods worship, hath been too shamefully negle­cted amongst us; surely [Page 63]such, that slight Gods Mini­sters so much, would hardly be induced to wash their Ma­sters feet with their tears, Luk 7.38. and wipe them with their curled locks; but those that have ears to hear will hear.

1. Bowing of the head. And,

2. The body to the earth. Gen. 24.26 52 Psal. 9 6.

3. Kneeling.

4. Prostration or falling on the face.

5. Lifting up of the eyes to heaven.

6. And spreading forth the hands to the same place: Mat. 26.39 Jo. 17.1. as also,

7. Smiting of the brest with the penitent publican, are postures of the body warranted to be used by precept and practice, 1 King. 8.22. out of the word of God; which [Page 64]if they were seasonably and devoutly frequented more of us, Luk. 18.13 in our private and pub­lick prayers, according to the example of our religious predecessors, Mat. 23.6 would better then any Jewish phylacteries, or fringes, put us in mind of the weight of the business we are about, set an edge on our dulnesse, Deut. 6.8. and stirre up others to offer violence (as it were) and take by force the king­dome of heaven; Jam. 5.16. Mat. 11.12 but this sa­cred fervency will meet with many Impediments to be considered in the next place.

CHAP. V. Of Impediments that disturb or frustrate our Prayers.

PRayer is so effectual a­gainst Satan and all his drifts and depths, that he sets his utmost plots and stratagems to frustrate or hinder it; and therefore, he that seriously composeth himself to prayer, shall bee sure to meet with a world of Impediments. Amongst which these especially may be taken notice of to be care­fully opposed.

1. Wandring thoughts.

2. Presumption.

3. Ostentation.

4. Superstition.

5. Bosom sins retained.

6. Irreconciliation.

7. Despair.

1. Concerning wan­dring thoughts, we should e­especially attend that caveat of the Apostle, Jam. 1.5. If any man ask wisdom, let him as kit, (not by by Intercession of Saints or Angels) but of God himselfe, that giveth to all men liberally, and upbraideth not. —But let him ask it in faith, nothing wavering, for he that wavereth is like a wave of the sea, driven of the wind, and tossed; and let not that man think that hee shall receive any thing of the Lord. Such people in our Saviours censure honour him [Page 67]with their lips, Mat. 15.8. but their hearts are far from him. Say one thing, and mind another; pretend Love, but seek him for the Loaves; John 6 26 and are carried away with the con­templations on their Wives, Luk. 14.16 and Farmes, and Oxen, (and perchance worse fancies) in the midst of their Devotions. This is an inbred Disease, and an infectious weed of origi­nal corruption, which must be grubbed up by Higaions, and Selahs, and Hosannahs, used to raise Attention and Intention (as some probably think) in the Old Testament; and by that of the Apostles, Lord increase our faith, Luke 17.6 in the New; Mat. 23.5. which will prove more effectual then any Pharisai­cal Philacteries.

2. The next Impediment [Page 68]may bee held Presumption, which swells up the thoughts of its owne worth, and ac­counts it a kind of indignity, not to have audience before others. The wise man sets them forth in their native colours: Pro. 30.12 There is a genera­tion that are pure in their own eyes, and yet are not washed from their filthinesse. Those will tell you (as the Prophet informeth) Stand by thy self, Isal. 65.5. come not near to me, for I am holier then thou: but what is the Lords censure of them in the very same place? These are a smoak in my nose, and a fire that burneth all day, with whom he is incensed so far, that hee will destroy such Murderers, and burne up their City. Mat. 22.7. What the Pha­risee got by his presumption, [Page 69]and the Publican by his Humi­lity in prayer, our Saviour tels us; Luk. 18.14 The one went home more justified; what the other got, we read not. It is a substanti­al Introduction therefore in the beginning of our Church­book, that would have us to confess our sins with an hum­ble, lowly, penitent and obedient heart, that we may obtaine forgivenesse of them by Gods infinite goodnesse and mercy.

3. Therefore how can we presume that those Pray­ers shall be acceptable which are accompanied with an O­stentation of Imaginary gifts, and spun out in length, to beg applause rather of tired hear­ers, then a blessing from God, or an intelligent Amen from the most part, that know not what to make of [Page 70]them? You (my Daugh­ters) may learn of our Savi­our, Matth 6. that such Fastings, Pray­ers, and Almes-deeds, that are done only to bee seen of men, have no further reward then a windy approbation: but those that sow the wind, can expect no better crop then a whirlewind, Hos. 8.7. (as the Prophet tells them) which shall yeild no meal, and if it do, strangers shall swallow it up.

4. As Ostentation, so su­perstition is to be avoided. External Ceremonies for Or­der, Decency and Solemnity, (no way crossing Gods word and agreed upon by prudent and religious Superiours,) are to be conformably sub­mitted unto; but to turn Sa­craments into Sacrifices, make [Page 71]a God of a piece of Bread, at­tribute little lesse to the Cross then to him that was crucified upon it, make masters of Re­quests of Saints and Angels, without commission from the Lord of all; nay, having prohibition to the contrary, and the like: this can pro­cure no further grace at Gods hands then that the Prophet expresseth, Isai 1.12. Who hath requi­red this at your hands? Such Oblations and Incense are vaine and abominable un­to me; as the cutting off a dogs neck, Isai. 66.3. in stead of sacrifi­cing a Lamb. Let Nadab and Abihn take heed therefore, (though they be Aarons sons) how they bring in strange fire before the Lord, Lev. 10.1. which he commanded them not, lest they more then scald their [Page 72]fingers. For where a com­mand lies, that must be pun­ctually observed, wee must think that our inventions will not take better in Gods Worship then his own pre­scriptions.

5. But suppose us free from Superstition, yet a greater Impediment may frustrate our prayers, and that is, a bosom sin, which most foster as a Favourite. But this must be outed with the rest, if we expect any favour from him that heareth prayer. Psal. 65.2. Joh. 9.31. We know, (said the poor cured blind man) that God heareth not sinners; which was Da­vids profession in his owne experience. Psal. 66.16 If I incline to wickednesse with my heart, the Lord will not hear me. Fain would the young man that [Page 73]came running to our Saviour, have kept his pelf with thein­terest that he made suit for in the Kingdom of heaven; but when our Saviour had dis­covered that bosom impedi­ment, he went away grieved, Mat. 10 20 (saith the Text) and (for ought we read) never retur­ned: so impossible is it to make Christ and Belial in­mates. All sins must be sin­cerely repented of, before a­ny prayers can be prevalent. Let Joshuah be never so earnest with all the Elders of Israel, by reason of their unexpect­ed Defeat received by the men of Ai, Josh. 5.7, ver. 13 yet no other an­swer from God can bee ob­tained then this, There is an accursed thing in the midst of thee, O Israel, thou canst not stand before thine enemies un­till [Page 74]ye take away the accursed thing from amongst you. This is that the Apostle aimed at, when he importunes so earn­estly his newly converted Corinthians, 2 Cor. 13.5 Examine your selves, whether you be in the faith, prove your owne selves; Know you not your own selves, that Jesus Christ is in you ex­cept ye be Reprobates? Now Jesus Christ never harbour­eth where a bosom-sin keeps residence. The Prophet Davids prayer therefore in this case must make way to our Prayers. Ps. 139.23. Try mee (O Lord) and seek the ground of my heart. Prove me, and examine my thoughts. Look well if there bee any way of wickednesse in me, and lead me in the way everlasting. In which way

6. No happy progresse to be expected, if wee that sue for Gods peace should come unreconciled to our brethren. Saint John gives him the plain lye, 1 Joh. 4.20 that professeth he loveth God, and hateth his bro­ther; for (saith he) he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? That we see more effecteth then that we hear of; and all will say, I will trust mine owne eyes rather then ano­thers report.

But how irreconciliation with our brethren, voids all our addresses to God, we need be lessoned no farther then from our Saviours owne mouth.

First, Where he tells us, that all our Oblations will be [Page 76]frustrate, Math. 5.25 if a jar be depend­ing between us and our bro­ther; and therefore agree with thine Adversary, and that quickly (saith he) whiles thou art in the way with him.

Next, what shall wee say to that, that our trespasses are desired to be forgiven us, no otherwise, then upon this (repeated condition again, and again most strictly to be observed) As we forgive them that trespasse against us. Mat. 6 14, 15

And lastly, is not that a thundring censure denoun­ced upon that Caitiffe that took his Brother by the throat for a few pence, when his Lord had acquitted him for so many Talents? O thou wicked Servant, Mat. 28.32 I forgave thee all that debt because thou [Page 77]desiredst me, shouldst not thou have had also compassion on thy fellow servant, even as I had pity on thee? And you may read what followes, Take him Tormentors, not a penny to be abated; those that afford none, shall find no mercy. And the applicati­on is from him that propoun­ded the Doctrine, ver. 35. So likewise shall my heavenly Father do unto you, if ye from your hearts forgive not every one his bro­ther their trespasses.

7. Lastly, Distrust and de­spair take away all ground of prayer, and turn us into the Land of Nod with Cain, to denounce with a guilty con­science, Gen. 4.13 Mine iniquity is great­er then it my be forgiven; or politickly to hang our selves with Achitophel, or to give [Page 78]a name to Acheldama with Judas. Such Murderers and Traytors prevent as it were Gods judgments, and sup­pose the paines of hell more tollerable then a guilty con­science.

Let it be your care there­fore (my Daughters) with your prayers to beseech God amongst other blessings, to remove from you these fore­mentioned Hindrances of prayer. Gen. 15.11 Abraham had much ado when he sacrificed, to keep off the fowls from devour­ing it. And Joshuah the High Priest shall no soon­er present himself a poor and ragged supplicant for resto­ring of his captive Coun­try-men, Zech. 3.1 but Satan will be at his right hand to resist him. But resist the Divel [Page 79](saith the Apostle) and he will flee from thee. Jam. 4.7 That is done not by force of arms, nor fasting only, or almes­deeds (howsoever otherwise commended) but by conti­nued and devout prayers, gronnded upon that of our Saviour, lead us not into temp­tation, but deliver us from e­vil. And with this being put to flight, if the evil spirit re­turn again with seven worse then himself, Luk. 11.26 of his undermi­ning companions. The shield of faith will be sufficient to quench all his fiery darts, be­ing managed with continued prayers and supplication in the spirit, and watching there­unto with all perseverance, as the Apostle assures us, Eph 6.18. more fully to be handled in that which followes.

CHAP. VI. Helpes for the stir­ring up, and fur­therance of our suits.

HE that intends to build a tower, Luk. 14 28 (you may find whose ob­servation it is) first sits downe, and counts the costs what it wil amount unto, lest haply when he hath laid the foundation, and is not able to compass it, all that behold begin to mock and say, This man began to build, and was not able to fi­nish it. In this the case of [Page 81]such, that shall make their addresses to God by prayer, is in a manner represented. All kind of snares, distractions, se­ductions, impediments, shall be cast in his way; that ex­cept preventions, and helps come from above, and are circumspectly used of us, our best intents will but prove attempts, like a foundation that wants a purse to com­pleat the building. The helpes that herein will best further us, may be reckoned to be,

1. Meditation.

2. Vowes.

3. Fasting.

4. Almes-deeds.

5. Visiting of the sick and distressed.

6. Frequenting pious and lawfull assemblies.

7. Putting on the whole [Page 82] Armour of God, whereby we may be able to stand in the e­vil day, Eph. 6 13. and having done all, to stand. 1 1. How meditation and prayer mutually helpe each other, the Psalmist sheweth in his early, and ear­nest prosecution of them. Ponder my words (O Lord) and consider my meditation. Psal. 5.1. O hearken thou unto the voice of my calling, my King and my God, for unto thee do I make my prayer: my voice shalt thou hear in the morning (O Lord) in the morning will I direct my prayer unto thee, and will look up; which when he had done in a serious turning over three books, the book of Nature, the book of Scripture, and the book of Conscience (which al­waies lie open for all to look upon) he shuts up his religi­ous [Page 83]speculation with this sup­plicant conclusion, Let the words of my mouth, and the meditation of my heart, be alwaies acceptable in thy sight, Psal. 19.14.15. O Lord my Strength and my Redeemer. 7 This was holy Isaak's practice (no doubt from the institution of his good father Abraham) he went out to meditate in the field at eveningtide (to pray saith the margin in our last translation;) intimating, Gen. 24.63. that prayer and Meditation be of such affinity, that prayer without meditation is as a messenger that runs without his errand. 2. 2 Vowes may passe also as helps to prayers upon deliberate meditation, Jer. 23.32. otherwise they may prove rash and sinfull. Those that we have made by our Godfa­thers [Page 84]and Godmothers in our Baptism, to forsake the divel, flesh, and world; with all their pompes and vanities, might hold us in a right course, without any monkish by-laws or further impositions of our owne, if they were as well kept, as they are wisely set down in our Catechisme: But such is our wavering weak­nesse, and itch after Novel­ties, that we must needs have a new lesson, before the old be learned, and Manna from heaven shall not relish, if it grow too common: you should do well therefore (my daughters) not to vow more then you have undertaken to doe already, or else to vow no otherwise then that it may tend to the perfor­mance of that which solemn­ly [Page 85]before God and his Church, you have under­taken. For though the o­bedience of the Rechabites to the commands of their Father Jonadab, Jer. 35.19. be approved in Scripture, as an ensample for observing the fifth Com­mandment, yet the Pharisai­call tye; for their Corban, that exempted children from obedience to their pa­rents, or relieving them in their necessity, is branded by our Saviour, as an attempt which justles aside Gods law that mans Traditions might take place. So wise wee would make our selves, to perfect Gods Text with our marginal notes, and give order for a directer way to heaven, then he that is the way, John 14.6. the truth, & the life, had leisure or [Page 86]pleasure to leave behind him. Notorious are the sad con­sequences of Jeptha's in­considerate vow. Judg. 11.39. And what would Sauls for killing Jona­than? 1 Sam. 14, &c. 25. and Davids for mas­sacring Nabal with his whole familie, have wrought, if God in mercy had not interposed? Our vowes therefore (when we make any extraordinary) must be, 1. Warrantable by Gods word. 2. Fit for our condition of life. 3. Con­cerning things in our power. 4. Injurious to none. 5. Changeable upon necessity. 6. Referred wholly to Gods glory, and the good of the Church and common­wealth wherein we live. 7. No way exempting from performance of any Christian duties that justly belong unto [Page 87]us. Vowes or resolutions so qualified, may be a quick­ning helps to our prayers.

As, 3. Fasting must be acknowledged to bee, which is commonly joined with praier. Mat. 17.2. Our Saviour mentioneth a kind of divels that goeth out, not by pray­er only, but by fasting, joi­ned with prayer. Where fa­sting staves off sensuality from hindering our prayers, which only do the deed, that fasting fitteth us for. Those that cry down our Lent fasts, ember weeks, fasting on holiday eves, according to prescribed or­der in our Church, may as wel take exception at the appoin­ted day of attonement for the afflicting of souls in the old Testament, Lev. 23.26 Num. 29.7. 1. Cor. 9.27 & St. Pauls bring­ing under, and subjecting his [Page 88] body in the new, without which his preaching would not free him from a cast away. You shall do best therefore (my daughters) to keep these good and warrantable orders in your families. Your Almes­deeds will be the larger: which help on prayers, Act. 10.4.

4. In the fourth place. Cor­nelius (saith the Angel) thy prayers, and thy Almesdeeds are come up as a memorial be­fore God; provided alwaies that neither these, nor fasting be tainted with Pharisaical vain glory, Matth. 6. or hypocrisie to be seen of men, which our Saviour warnes us of, as of leaven, corrupting the whole lump. Where,

5. Visiting the sick, or any other distressed, and relieving them according to our best [Page 89] abilities, makes a fair way to have our own prayers heard, and distresses relieved. For doth not our Saviour put such poor layings out (yet not of our own, but of that we are for a time intrusted with) upon his own account? I was an hungred, Mat. 25.35 and ye gave mee meat; I was thirsty, and ye gave me drink; I was a stranger and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison and ye come unto me. He that takes notice to grace such petty assayes by the name of blessed, and crowns them through his infinite mercy with eternal happiness, wil he reject the petitions that come thus accompanied? especially if in their walke they la­bour also to bee peace-ma­kers, Mat. 5 9 [Page 90]for they are honoured with the title of the children of God. All which graces, honour and good acceptance, will be the better understood and improved of us, 6 if 6. We bee religious and constant frequenters of the appoin­ted assemblies, in set times, and places for Gods publick and sacred worship. Not to heare and observe only what gifts our teachers have, but to at­tend to the scripture orderly read, by the lawful Minister, according to the advised ap­pointment of the Church, ma­nifested in our Calenders, and to joyn with him and the rest of the congregation, in confes­ssion of our sins, profession of our faith, with one voice and heart offering up our pray­ers, as a sweet smelling sacri­fice [Page 91]of praise, Psal. 50.23 and thanksgi­ving to our Father which is in heaven, through Jesus Christ our only Lord and Saviour. This is that which the Apostle urgeth, Heb. 10.24, 25. Let us hold fast the profession of our faith without wavering, con­sidering one another, to provoke unto love and good workes, not forsaking of the assembling of our selves together, as the manner of some is, some su­pestitious and schismatical Re­cusants, being then, as now there are. For the joint prayers and orderly reading the Scri­ptures are the ground where­upon Sermons and Exhortati­ons must be erected: by which you are faithfully catechi­sed, what to believe, how to pray, in what sort to per­form your duty towards God [Page 92]and your Neighbours: with what Faith, Hope and Cha­rity to esteem of Baptism, and to receive the blessed Sacra­ment of the Lords Supper. Now where shall these sa­ving points be learned, (e­specially by the Vulgar,) but in our publick Assemblies? which being excluded, or curtelled, 1 Cor 14.8 most Sermons will edifie little more then a Trumpet that giveth an un­certain sound in relation to a Battel.

I advise you therefore, my Daughters, to be al­wayes present with such as belong to you, in all devout obedience, at all Common-Prayers, Sermons, Marria­ges, Baptisings, Churchings of Women, Funerals, or o­ther commanded Assemblies [Page 93]upon extraordinary occasi­ons, especially to be par­takers of the Lords Supper, where it is orderly and reli­giously to be ministred. For in such a communion of Saints (not christened so by their owne, 2 Pet. 1.5. but Gods e­steem) you may add to your faith, vertue, and to your vertue knowledge, and to your knowledge temperance, and to your temperance pa­tience, and to your patience godlinesse, and to your god­linesse brotherly kindnesse, and to your brotherly kind­nesse charity. These things abounding in you, shall make you powerful in pray­er, fruitful in good works, chearful in your Callings, constant in your good cour­ses, contented in your condi­tions, [Page 94] happy in your chil­dren and families, comforta­ble to your neighbors and ac­quaintance. The rather, if they are garded with the whole Armour of God, which the Apostle commends un­to us, and we

7. Lastly, betake our selves unto, as a safe Hold and Help to secure our prayers. By this Armour,

1. Eph. 6.15. The feet are shod with the Gospels preparation of Peace, such peace as the world cannot give; this leads us in the right way, and frees us from by-pathes, or dashing our feet against blocks or stones.

2. The loynes are girt a­bout with truth, which is al­wayes consonant to it self; and will not be drawn aside [Page 95]by partial affections and affectations of singulari­ty.

3 The brest is garded with the brest-plate of Righ­teousnesse; not of our owne, Phil. 3.9. which is of the Law, but that which is through the faith of Christ, the Righteous­nesse which is of God by faith.

4. The left hand next the heart is furnished with the Shield of faith. So that when Satan is ready with his fiery darts to drive a guilty con­science into Despair, upon the horror of Gods immu­table Justice, Faith is rea­dy at hand with an Extingui­sher, as with a Pardon to pre­vent the Execution. If any man sin, 1 John 2.1.2 we have an Advo­cate with the Father, Jesus [Page 96]Christ the Righteous, and he is the Propitiation for our sins. 1 Pet. 2.24.25 By whose stripes we are heal­ed, who as Sheep had gone astray, but are now returned to the Shepherd and Bishop of our souls.

5. The right hand is fit­ted with the Sword of the Spirit, which is the Word of God. This is not only De­fensive but Offensive, Heb. 4.12. quick and powerful, and sharper then any two edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. This frighted and flighted the Tempter in that onset against our Saviour in the wildernesse, of which Triumph we are made par­takers, [Page 97]by the using aright of the same weapon.

6. The Head is secured with the Helmet of salvation, setled on the Promises of the Father in our Redeem­er Christ Jesus, in whom only hee is well pleased. All which variety of Armor of Proof is buckled together and made useful to us,

7. By Prayer and Suppli­cation in the spirit, Eph. 6.18. watching thereunto with all Perseve­rance (as the Apostle there sheweth) and that not with­out apparent necessity. For we wrestle not only against flesh and blood, but against principalities, against Pow­ers, against the Rulers of the darknesse of this world; against spiritual wickednesse in High Places, which needs [Page 98]must be most dangerous un­to us.

1. For their warinesse that grapple with us.

2. For their invulnerable­nesse, they being Spirits, whereas wee are flesh and bloud.

3. For their principalities, whereby they challenge a preheminence over us.

4. For their Power by which they would quickly overbear us.

5. By their rule in dark­nesse, in which unawares they intrap us that see not what we do.

6. They being spiritu­al and invisible, wee car­nal and open to all As­saults.

7. They in high places, we in the lower ground, at plea­sure [Page 99]to be over-topped.

The advantages therefore being so many and material, doth it not stand us upon to be armed (as it were from top to toe) to withstand all these Forces in the evil day; and and having done all, to stand? which if in a storm extraor­dinary we suspect will scarce hold out, Recourse must be had to our Saviour by pray­er, with his Apostles in dan­ger of drowning, Master, Matth. 8. Luke 8. Ma­ster we perish, that he may a­rise and rebuke the winds and waves; and then a wished calme will follow: which how it may be discerned, the next Chapter may in some sort direct.

CHAP. VII. Of the Waiting for a gracious An­swer from God, to our Prayers, and the surest Tokens to discern it.

NOne put up Petitions to any, but wait for an Answer, what they may depend upon. The servants of Benhadad, 1 Ki. 20.23 that in sackcloth and ropes about [Page 101]their heads were supplicants for their Master to victori­ous Ahab, observed diligent­ly whether they might catch at any thing from him that might yeild them comfort. Upon Esthers engagement amongst the Virgins presented to Aha­suerus for selecting a Queen, Esth. 2.11. Mordecai walked every day before the Court of the Wo­mens house, to know how Esther did, and what would become of her. It stands much more upon Religious Petitioners, that have put up their Prayers to God in matters of the highest con­sequence, to attend what will be the issue of them, that if they take, their thanks­giving may be according­ly; if otherwise, their care [Page 102]may search out where the stop lieth, and all diligence to bee used to remove it. Whereupon the Psalmist re­solveth, Psal. 85.8. I will hearken what the Lord will say concerning me, for he will speak peace unto his people; and to his Saints, that they turne not again to folly. This Micah seconds him, in a time when neither friend, nor wife, nor children, much lesse servants were to be trusted, Mich. 7.7. I will look upon the Lord (saith he) I will wait for the God of my salvation, my God will hear me. The like attendance we find professed by Habakkuk, for expecting what God would do concerning a threatned ruine from the Caldeans, Hab. 2.1 which he had ear­nestly prayed against, I will [Page 103]stand upon my watch (saith he) and set me upon the Tower, and I will watch to see what he will say unto me, and what I shall answer when I am repro­ved; for hee that thinks it sufficient to pray, and ob­serveth not what effect it ta­keth, Job 39.14 may be likened to the foolish Ostrich, which leaveth her eggs in the earth, and warmes them in the dust, lit­tle reckoning what after­ward becomes of them. Our circumspection must be more then so, not onely to pray fervently, but to wait patiently, till some good to­ken for our good may bee discerned for our comfort in good courses, Psa. 86.17 and shame of those which hate us. Mi­racles here are not to be ex­pected in such clear light of [Page 104]the Gospel, which hath been confirmed by Miracles: but Events are to be observed, whereby wee may gather, how far our Prayers have been prevalent.

When Abrahams servant saw with his eyes how all things succeeded as he had prayed for, in Rebekahs readiness to give him to drink, and water his Ca­mels, Ge. 24.27. he made no doubt but that God had heard his prayer.

And Hannahs cheerfulnesse after her praying to God for a Man-child, 1 Sam. 1.18 was a notable evidence that she should not bee disappointed of her hopes.

Manaohs wives Logick in such cases may stand for a rule, The Deed will lead us to [Page 105]the doer, and that we find, to that wee search after. Judg. 13.23. If (saith she) the Lord were plea­sed to kill us, (as you husband conclude) he would not have received a burnt Offering, and a Meat Offering at our hands, neither would he have shew­ed us all these things, nor would at this time have told us such things as these. Up­on this womans Logick then, why might not the best men and women thus proceed to gather what is become of their devoutest prayer. Gal 5▪ 22 [...]. 23. The Apostle to the Galatians sets downe nine Fruits of the Spirit, which those that are furnished with, are not liable to any con­demning Law. These are 1. Love. 2. Joy. 3. Peace. 4. Long-suffering. 5. Gen­tlenesse. [Page 106]6. Goodnesse. 7. Faith 8. Meeknesse. 9. Tempe­rance.

If after our humble suits then commended to God, upon unpartial examination of our untainted consciences, we find our love to God and Man increased, our Joy, through some good events heightned, our Peace, both inward and outward confir­med, our Long-suffering quickned, our Gentlenesse not abused, our Ingenuity or Goodnesse more accept­ed, our Faith or. Fidelity trusted, our Meeknesse win­ning others, and Tempe­rate Moderation in any good measure improved; Why might not wee con­clude, That our prayers are accepted and filed in Gods [Page 107]Star-Chamber, to be fur­ther thought on to our best advantage? For by our walking in the Spirit (as the Apostle gives there the rule) we shall find which way the Spirit blowes, Gal. 5.16. by which we live. And to this walking in the Spirit, there are required these seven Associates.

1. Light, without which there is no walking or work­ing. John 9 4. The night cometh when no man can work.

2. Confidence to come at length to the Haven where we would be, Ps. 107.30 Psa. 39 14 2 Cor. 5.6. in as much as here we are but strangers and Pilgrims.

3 The love of the Country to which wee are walking; from whence being absent, wee have Davids longing; Psal. 42 2▪ when shall I come to appear [Page 108]before the presence of God? Old Simeons craving his Let­ters demissory, Luk. 2.29. Lord now lettest thou thy servant depart in peace, according to thy Word. And Saint Pauls desire to be dissolved, Phil. 1.23. and to bee with Christ.

4. Assurance that we are in the right way to it; see that yee walk circumspectly; (saith the Apostle) not as fools, Eph. 5.15, 16. but as wise, redeeming the time because the dayes are evil.

5. Sobriety; Psa. 119.1. for, blessed are they that are undefiled in the way, and walk in the Law of the Lord; which will be a sure guide unto them.

6. Peaceableness with their fellow Travellers. See that ye fall not out by the way (saith Joseph to his brethren;) which [Page 109]wee most commonly do through vain glory, Gal. 5.26. (that the Apostle taxeth) provoking one an other, and envying one another, when common calamities or blessings invite us most to unity.

7. Cheerfulnesse, that sweet­neth all the crosses in the way, and encourageth us to go on, with assrance of the crowne that is set before us. Those that sigh and cry for the abominations of the times, and see (as it were) Gods hand lifted up to strike, Ezech. 9.4. Rev. 7.3. shall find some marked (as in Eze­kiel and the Revelation) which we shall discern in our selves, as we find a conformity be­tween our Actions and Peti­tions. For may not he that (as a true Nathaniel without guile) finds himselfe Hum­ble [Page 110]in himself, Matth. 5 mourning for his owne sins, and the ini­quity of the times; meek to his companions; hungring and thirsting to do good to all men; Merciful to the miserable; Pure in his inten­tions; patient in induring in­juries for righteousnesse sake, safely conclude that a Mark of Blessednesse is stampt upon him, which is the chief­est scope our prayers aim at? But what need we go further in this behalf then the Lords Prayer? If we find our un­byassed affections striving to compasse the

1. Hallowing of Gods name above all things.

2. The promoting of his Kingdom and Church.

3. The doing his wil in ob­servance of his word.

4. The acknowledging with all thankfulnesse our daily bread, and all other necessa­ries for this life, to come from his bounty.

5. Our readinesse to forgive all other their trespasses a­gainst us, that wee may re­ceive remission of all our sins from him.

6. Our desires to be freed from all temptations of the flesh and world in which wee should perish being left to our selves. And

7. Of protection from the violences and stratagems of that roaring Lion, 1 Pet. 5.8. who is dai­ly ranging about seeking whom he may devour. Should not such hearty de­sires which cannot arise from our own strength, ascertaine us, that the hearty recital [Page 112]of this prayer of the Sons composing, hath found favour with the Father, to our best advantage in due time to be accomplished.

Thus have you (my dear children) the necessity of prayer, and to whom it is to be directed; the things that we are to pray for, and the awful reverence to be used in asking: the Impediments that may hinder it, and Helps that may make it effectual; The Tokens whereby we may con­clude that our prayers have found grace to be accepted. To put a happy period there­fore to this Preparation, when we settle our selves to pray, 2 Th. 5.17 which (the Apostle tels us) must be without ceasing,

1. The infinite Majesty of God.

2. Our own vilenesse.

3. The fraud and fury of our adversaries, the Flesh, the World, and the Divel.

4 The weight of the bu­sinesse wee go about, be­ing our utter making or mar­ring.

5. The Interest we have in our Saviour Christ Jesus, who hath made an Attone­ment for us.

6. The Inevitableness of the account we are to make, and the uncertainty of the time we shall be called to it.

7. And lastly, The strictness of the judgement, and un­changeableness that wil pass upon it, must most circum­spectly and religiously be pondered and laid to heart, that so we may profess with the Psalmist, Psal. 6.8. Away from me [Page 114]all ye that work vanity, for the Lord hath heard the voice of my weeping, the Lord hath heard my Petition, the Lord will re­ceive my prayer. Which how you may frame more parti­cularly, I shall endeavour to give you plain Directions in that which followes.

CHAP. I. Of Personall, or Prayers in se­cret.

IT is a question proposed by the Apostle, What man knoweth the things of man, 1 Cor. 2.11 save the spirit of man which is in him? And cannot be answered other­wise then it is else where by himself: Rom. 8.15 16. That the Spirit of Adoption, whereby wee cry Abba, Father, beareth wit­nesse with our spirit, that we are the children of God.

This Spirit is conscienci­ous to our infirmities, Rom. 8.15 16. and most secret sinnes. For which if our hearts condemn us, God is greater then our hearts to punish, or to pity, as his justice, 1 Joh. 3.20 21 or mercy leads him: but if our heart con­demn us not, then have we confidence towards God. The book of conscience in such cases is especially to be consulted with. Hence were all those zealous strains of the heavenlie enspired Psalmist. Psal. 139.1, 2, 3, 4 O God, thou hast searched me out, and knowne me, thou knowest my down-sit­ting, and my up-rising, thou understandest my thoughts long before. Thou art a­bout my path, and about my bed, and spiest out all my wayes. For lo, there is not [Page 119]a word in my mouth, but thou O Lord knowest it alto­gether. To the same purpose is that considerate acknow­ledgment in an other place. Who can tell how oft he offendeth? O cleanse mee from my secret faults, keep thy servant also from pre­sumptuous sins, lest they get the dominion over me; so shal I be undefiled and innocent from the great offence. Psal. 19.12, 13, 14. Here is a growth of sin, as of an infant in the womb, from scarce sensible motions, to close committed offences; which if they meet not with some publick check, they will dare by degrees to ap­pear in publick, and amount at length to that great offence that seareth the conscience, 1 Tim. 4.2 and makes it regardlesse of [Page 120]hell or heaven. This Coca­trice not crushed, in the egge, will soon become a most dangerous flying serpent: which can be quelled only with personal prayers, Isa. 14.49 oppo­sed to the temptations, terrors, and assaults wee are most molested with. Now these are only known to God and our selves; and the Father, that observeth in secret our retired suits, will reward us openly to his own glory, and our best advantage. This Jacob was fully perswa­ded of, and therefore upon the affrighting newes of his brother Esaus coming with four hundred men against him, he betakes himself to this effectual personal prayer, dictated to him by feare, up­on the present occasion. O [Page 121]God of my father Abraham, and God of my father Isaak, thou Lord, which saidst un­to me, return unto thy coun­try, and to thy kindred; and I will deal well with thee; I am not worthy of thy mercies; and all thy truth, which thou hast shewed unto thy servant; for with my staffe I passed o­ver this Jordan, and now I am become two hands. Deliver me (I pray thee) from the hand of my brother Esau, for I feare him, lest he should come and smite mee with the mother upon the children. Gen. 32 6. Thus wrestled he with God, and obtained a blessing, and thus must all that generation of them doe, that seek him, even of them that seek thy face, O Jacob. What was St. Psal. 24.6. Pauls thorne in the flesh, that [Page 122]buffeted him into humiliatie, Cor 12.9 nonewas sensible of but him­self; but what remedie doe we find he used to take it off? no other but personal praier. For this thing (saith he) I be­sought the Lord that it might depart from me; and the re­turn he received from God was most gracious. My Grace is sufficient for thee, for my strength is made perfect in weaknesse. In these and the like practices of Piety, you have Samplers (my daugh­ters) how to fit your selves with personal prayers upon a­ny private occurrences. Bo­some sins, peculiar temptati­ons, and secret defects are incident to the best, and none knowes so well where a fair shooe wrings, as hee that weares it. In such cases [Page 123]therefore the urgency of the matter will quickly frame a form correspondent to our desires: vexed and barren Hannah, needed not a prom­pter besides the bitternesse of her soul to teach her thus to pray unto the Lord, O Lord of hosts, if thou wilt in­deed look upon the affliction of thine handmaid, and remem­ber me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, 1 Sam. 1.11. then will I give him unto the Lord all the dayes of his life. I need not relate how well this prayer took, the story of Samuel being so well known. From Esthers trem­bling at the hazardous ven­ture shee made upon maje­stick Ahasucrus, and the im­portance of the suit shee had [Page 124]in hand, we have this per­tinent prayer, Esth. 14.3. O my Lord, thou only art our king, helpe me desolate woman, who have no helper but thee, for my danger is in mine hand. O thou mighty God above all, vers. 4. hear the voice of the forlorn, vers. 4. and deliver us out of the hand of the mischievous, and de­liver mee out of my feare. This prayer howsoever Apo­criphal, the calamities of these times have made in a sort Canonical. The dangers are not unslike; all upon the point to be lost, and no hopes of redress, but by publick and private prayers, deliberate and occasional, which need not justle one the other, but duly take their turnes in their several places. Extemporal and personal [Page 125]conceptions upon private oc­casions (which are too often emergent) we must com­mend, and be stored with; but in publick Assemblies, where Gods people come to­gether, not only to hear that, whereby they may be instru­cted, but especially to con­fesse their sinnes, and to professe their faith, and give God thanks with their own mouthes in an uniforme man­ner for all his blessings, and to ask those things which shall be requisite and neces­sary, as well for the body, as the soul, not only for them­selves, but for their brethren wheresoever dispersed, pre­sent or distressed; in such publick devotions, young men and maidens, Psal. 148.12▪ old men and children, every one accor­ding [Page 126]to his abilitie, must act their proscribed parts with the Minister, and Praise the Name of the Lord. All must joyne in saying, Almighty and most mercifull Father, we have erred and strayed from thy waies like lost sheepe. All answer the Ministers entrance, O Lord open thou our lips, and our mouth shall shew forth thy praise. All stand up and professe with him leading the way. I Believe in God, the Father Almigh­tie, Maker of Heaven and Earth.] For was not the Hosanna of the children in the Temple, Mat. 21.16. justified by our Saviour, against those that would have none heard in the Church [Page 127]but themselves? And why may not the Con­gregation joyne as well with the Minister in pray­ing, as in singing, or (to speak to the point) in pray­ers in prose in a set form, as consonantly as in a set form of prayers in verse? must they come together to admire or censure their Ministers gifts, and per­forme nothing themselves? And is there such antipa­thy betweene Religious prea­ching to men, and pub­lick set prayers to God, that they may not stand both together, and the one the better for the o­ther? Men as religious and judicious heretofore, as (for ought wee find) now are, have determi­ned [Page 128]otherwise, whom you may do well to follow, till you are convinced with better reasons then have yet beene produced.

CHAP. II. Of Houshold, or Prayers in Fa­mily.

IF any provide not for his own, and especially those of his own house, or kin­dred that belong to him, (saith the Apostle) hee hath denied the faith, 1 Tim. 5 88 and is worse than an infidel.

Now if this be required in matters temporal, why should it not be urged more earnestly in cases spirituall, by how much heaven is to be preferred before earth, and the soule before the bo­dy? [Page 130]For except the Lord build the house, Ps. 127.1. the labour is but lost of them that build it: as except the Lord keepe the city, the watchman waketh but in vain: labor and wake, and toile we may early and late, and eat the bread of carefulnesse, and be never the nearer, Psalm 90. except the glo­rious Majestie of the Lord our God be upon us, to prosper the workes of our hands, and impart successe, and sleep to his beloved.

Those house-keepers ther­fore that expect the bles­sings of the marriage Psalme (so pertinently used in our leiturgie) upon them and theirs, Psal. 128. must be carefull (as Abraham was) to have them religiously instructed, and well chatechized (as those [Page 131] three hundred and eighteen were, Gen. 14.14 with whom he routed the four Eastern victorious Kings, and recovered the spoiles they had taken.) And this God makes a motive, for communicating to him his purpose in the ensuing destruction of Sodom and Go­morrha. And the Lord said, Gen. 18.19. Shall I hide from Abraham the thing that I do? &c. For I know that he will command his children, and his houshold after him, and they shall kee? the way of the Lord, to do ju­stice and judgment. The fruit of which houshold In­struction we find afterwards in the prayer and faithful­nesse of his chiefest servant, whom he sent into Mesopeta­mia to fetch a wife for his son Isaac. The prayer of [Page 132]the Servant is very remark­able, O Lord of my Master Abraham, I pray thee send me good speed this day, and shew kindness to my Master A­braham; Gen. 24.12. with what follows. In prosecution of which bu­sinesse, he refused to eat or drink before he had recei­ved a contenting answer, and then forgot not his thank­fulness to God, but bowed himself to the earth and wor­shipped. ver. 52. O for such ser­vants amongst us Christians! we want not meanes, but care, and conscience, and giving them good example to make them so.

Job herein out of the Land of Uz, from among the re­puted Gentiles, may bee a further patterne to Masters of Families themselvs; How [Page 133]early was he and perseverant, Job. 1.5. to look after his revelling childrens exorbitances? to offer sacrifices for them, and sanctifie them? For it may be (saith he) that my sons have sinned, and cursed (or as one translates it, little blessed) God in their hearts. And thus did Job continually.

Of Eli wee find nothing but that of himself, he was a good old man, and harmlesse, yet for want of taking a rounder course with his scan­dalous sons, 1 Sam. 2.12 what a break­neck did he draw upon him­self and family?

It is well David in setling his family bethought him­self better (perchance upon the grief that some of his darling children had been un­to him) not a wicked per­son, [Page 134] unfaithful, Psalm 101 froward, slanderous, proud, stubborn, deceitfull shall find intertain­ment or countenance at his hands. Nay, (saith he) mine eyes look upon those that are faithful in the Land, ver. 8, that they may dwell with me: who so leadeth a godly life he shall be my servant.

Nay, if Captain Corne­lius be observed to fear God sincerely, and to be constant in his Devotions, he shall not be destitute of houshold servants, and of a devout soldier, whom hee may se­curely imploy in matters of the highest concernment. Act. 10.7 Such a guide is good example to goodness, and Domestick instruction to prevent destru­ction. This consisteth especi­ally in a strict oversight, by [Page 135]holding every one under our charge to their daily Devo­tions, and designed tasks. And these Devotions, must be first in set and such forms, as all may best be acquainted with, and easily made their own to bear their part in them.

Next, The time and place for this concurrence, must be so ordered, wherein most (if not all) may bee present. Where the often repetition of the same set formes, may make such an impression, that the rudest and little ones may have them by heart, which the best gifted will confesse to be most useful and com­mendable, and impossible to be learned from volunta­ry and affected varieties, which vanquisheth in the ut­tering, and can hardly be re­called, [Page 136]by those that first so hastily conceived them.

Now Houshold Prayers are usually Morning and Even­ing.

For Morning Prayer it will be found by experience, that by reason of divers distracti­ons a concurrence cannot be so well had as immediately before Dinner. Then the Master of the Family, or fit­test amongst the company designed by him, may pro­ceed in this manner.

1. With the general Con­fession, Almighty and most merciful Father, &c. to be repeated by all after him, de­voutly kneeling. Then

2. Those two knowne prayers, the one for Peace, O God who art the Author of peace and lover of concord,— [Page 137]The other for Grace and pro­tection, that followes, O Lord our heavenly Father, Almigh­ty and everlasting God,— may be fitly added. In the third place, interpose those interchangeable Scriptures, with the Lords Prayer in the midst of them, as they are ordered in the Leiturgy, Lord have mercy upon us, Christ have mercy upon us, Our Father, &c. O Lord shew thy mercy upon us, &c. to the end. O Lord make clean our hearts within us.

4. After, that mixt Petiti­on, We humbly beseech thee, O Father,] for pardoning our Infirmities, averting deserved punishments, strengthning us with confidence, and conti­nuance in holinesse and pu­rity. May be

5. Adjoyned, that prayer that petitioneth our faulty prayers may be graciously accepted, O God whose nature and property is ever to have mercy and forgive, — And so the common Blessing, The Grace of our Lord Jesus Christ, 1 Cor. 13.14 and the love of God, &c may make up the Conclusi­on.

Evening Prayer (to be celebrated either immediate­ly before Supper, or else be­fore the family depart to their rest) proceeds in like manner.

1 With the Confession, Almighty and most merciful Father, &c. or else (for vari­ety) that other Confession, before the receiving of the Communion, Almighty God, Father of our Lord Jesus Christ, [Page 139]Maker of all things, judge of all men, &c.

2. Then come in the two Collects, O God from whom all holy desires, &c. and Lighten our darknesse, &c. answer­able to the two morning Col­lects.

3. After, The Lord have mercy upon us, &c. and the Lords Prayer recited (as in the morning) you may take those short requests repeated interchangeably, From our e­nemies defend us, O Christ, Graciously look upon our affli­ctions, &c. to the end. And then, We humbly beseech thee, O Father, &c. O God whose nature and property, &c. and The Grace of our Lord Jesus Christ, &c. are to be added, as before in Morning Pray­er.

A plainer and a more war­rantable course for Houshold Prayers let them set forth that have found it. For mine owne part, I must confesse, that my long studies a­mongst much variety hath not met with the like for words and matter so judici­ously fitted. Neither can I be perswaded, but those lear­ned men and Martyrs, who were Compilers of our Ser­vice Book, came any way short for Gravity, Learning, or Piety of, those men who stand in this age so much up­on their Gifts, and take upon them (as the saying is) to cor­rect Magnificat. But I must not digresse, you have in the former directions, the ordi­nary Houshold prayers for Morning and Evening [Page 141]through all the week. Sun­dayes and Holy-dayes are supplyed publickly in the Church (which I would have you religiously to fre­quent); yet, Wednesdayes and Frydayes in the week, your houshould prayers may pro­fitably admit this alteration in Morning Prayer only. On Wednesdayes let your be­ginning be

1. O Lord open thou our lips, with those mutual cor­respondencies, and Glory be to the Father, &c. wil follow.

2. Then let the Apostles Creed bee repeated by all, standing with him that offi­ciates, I believe in God the Fa­ther Almighty, &c.

3. The Prayer before the Commandments may bee repeated kneeling. Almighty [Page 142]God, to whom all hearts be open, all desires known, &c Then

4. The Commandments may be repeated by him that officates, standing, to which the rest kneeling should, as usually they do in publick prayers, expresse their de­sires, saying, Lord have mer­cy upon us, and incline our hearts, &c.

In the fifth place may bee added, the prayer for the whole estate of Christs Church militant here on earth, as you have it, Almigh­ty God, whose kingdom is ever­lasting, and power infinite, have mercy upon the whole congregation, &c. and then, as formerly, O God whose nature and property is ever to have mercy, and forgive, &c. And [Page 143] The grace of our Lord Jesus Christ, makes up the con­clusion.

This will revive the memo­ry of the Apostles Creed, (which we undertook to be­lieve and profess in our Bap­tisme) and of the ten Com­mandments, which were written by the finger of the Father, and by the Son never abrogated, but expounded, and urged to be strictly ob­served; the laying aside of which, may make most (e­specially the simpler sort) to be liable to such Prophets reprehension, Jer. 23.27. They think of their dreames to cause my peo­ple to forget my name. And not to remember into what faith they were baptized.

For the Fridayes Office in Morning Prayer, the Leitur­gy [Page 144]as it lyeth may serve as complete, beginning with, O God the Father of heaven, &c. and ending with the Grace of our Lord Jesus Christ, &c.

And so have you the pray­ers to bee ordinarily used with your Families. If be­sides in private, when you lye downe to sleep, or rise in the morning, you would have some formes to commend you to God, you shall hard­ly meet with any more effe­ctual, that may fit you for the morning then that, Al­mighty and most gracious God, I heartily thank thee for the sweet sleep and comfortable rest, &c. and that other for the Evening. O merciful God, and heavenly Father, whether we sleep or wake, live or dye, [Page 145]we are alwayes thine, &c. to be had in the end of most of our Church-Books, which devoutly used, will bring us to that thankful acknowledg­ment of the Psalmist, Psalm 3.5. I laid me down and slept, and rose a­gain, for the Lord sustained me.

CHAP. III Of Blessings, and occasional Saluta­tions.

BLessings may be di­versly understood. All Gods favours to us, and our returning thanks to him, are indifferently cal­led Blessings; of which more hereafter.

Here Blessings are to be reckoned for such good turnes, returnes, and wishes as usually we receive from one another. So Melchize­deck [Page 147]blessed Abraham, Blessed be Abraham of the Most High God, possessour of heaven and eath, and blessed be the Most High God, Gen. 14.19 20 which hath deli­vered thine enemies into thine hand. Where Abraham is pronounced happy through Gods favor, and God is praised and glorified for thus favouring Abraham.

The Emulation and plot­ting between Esau and Jacob for their Fathers Blessing, is an Argument that Parents Blessings were then of some esteem, which now (with many) are reckoned scarce worth the asking. Esau (not much noted for piety) how tenderly did he take it that his brother had prevented him? and passionately with tears urge his father to bless [Page 148]him in the like kind? Hast thou not reserved a blessing for me? Gen. 27.38 Hast thou but one blessing? Blesse me, even me also, my father. So sensible he shewes himself of so great a losse, and vowes revenge on his brother for thus sup­planting him.

Jacob would not let go the Angel without a Blessing, Gen. 32.25 though he got it with an halting ever after; to shew, that the blessings of this life are accompanied with infir­mitie, 2 Cor. 12.7 as Saint Pauls rapture into the third heaven was with a thorne in the flesh, to keep him from boasting; which our gifted age so much triumpheth in.

In stead of the patterns of the Old Testament, we have Precept in the New, and that [Page 149]from him in whom al the Na­ons of the earth are blessed. I say unto you, Matt. 5.44. Love your ene­mies, blesse them that curse you, do good to them that hate you, pray for them that despiteful­ly use you and persecute you. And when little caildren were brought unto him, Mar. 10.16 he took them in his armes, and laid his hands on them, and blessed them.

Saint Peter leads us along in the same blessed path; for after he had fully shewne the mutual duties of Hus­bands and Wives one to­wards another, 1 Pet. 3.8.9 Finally be ye all of one mind (saith he) ha­ving compassion one of ano­ther. Love as brethren, be pitiful, be courteous, not ren­dring evil for evil, or railing for railing; but contrari­wise, [Page 150] Blessing, knowing that ye are thereunto called, that yee should inherit a Bles­sing.

And do we not read, that as Aaron was commanded to blesse the children of Israel in this wise, Num. 6.23 The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee, the Lord lift up his counte­nance upon thee, and give thee peace. So the Apostles bles­sing, (which we have in our Leiturgy) [The Grace of our Lord Jesus Christ, 2 Cor. 13, 14. 2 Th. 3.17 and the love of God, and the fellow­ship of the Holy Ghost be with us all evermore,] is acknow­ledged to be his usual Salu­tation under his own hand, and is one of the chiefest Ar­guments for confirming the [Page 151]Doctrine of the blessed Tri­nity, and praying to the Holy Ghost; which by Novellists in their Liberty of Prophesie, is in these dayes a­gain opposed. In which it is strange also, that a gene­ration is found amongst us, that scruple at childrens ask­ing blessing from their pa­rents. Are they afraid they should shew themselves to be too dutiful? Or surfeit upon blessings? Or must no blessing be held effectual that comes not from their mouthes?

This Doctrine may bee entertained by itching ears, 2 Tim. 3.6. 2 Tim. 4.3 and silly women, but you (my Daughters) shal do better to follow the tracts of your pious predecessors, according to the example of good king [Page 152] David, who after an eminent celebration of Gods publick Worship with his Subjects, returned (saith the Text) to blesse his house. 2 Chr. 16.43 In your houses therefore let such care be taken, Ephes. 5.3. that cursing, or swearing, or lying, or filthy, or foolish talking, or jesting, which are not convenient, be not heard, or pass unrepro­ved amongst your children or servants. Let them not offer to eat or drink without Grace before Meat and after it. It is a piece of Judas character, fore-prophesied long by the Psalmist, His delight was in cursing, Ps. 109.16. and it shall happen unto him, he lo­ved not blessing, therefore it shall be far from him. Our Saviors last parting from his Disciples is thus described, [Page 153] He lift up his hands and blessed them; and it came to passe, Luk. 24.51 while he blessed them, he was parted from them, and carried up into heaven. From whence when he returnes to judge­ment, O how much it stands us upon to be found with the Blessed at his right hand, Matth. 25. to inherit eternal Blessedness! And what are Christian Sa­lutations but Blessings, whereby we expresse the un­feigned good will we bear to all Gods children? 2 Sam. 6.10 King Toi sends Prince Joram his son to salute David, and to blesse him. 1 Sam. 13 10 King Saul goes to meet Samuel to salute him (saith the Text); the Margin noteth, to blesse him. And this must not be performed only to great ones, or those of our acquaintance: For if [Page 154]you salute your brethren on­ly (saith our Saviour) what do yee more then others? Do not the Publicans so? When ye come into an house, (it is his charge to his Apo­stles) salute it; Mat 10.12 13 and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace returne unto you. Worthy and un­worthy then may be saluted, which the Apostle is careful to do in the beginning and ending of most of his Epi­stles. What a catalogue of Salutations have wee in the last chapter of his Epistle to the Romans, with an allow­ance to greet one another with an holy kisse; which the jea­lousie of some Christians scarce approve of.

The Angels Salutation to [Page 155] Gideon, Judg. 6.12 The Lord bee with thee, thou mighty man of Valour, from a Thresher, heightned him to be a vi­ctorious General.

Such a Salutation it was from the Angel Gabriel, Luke 1.29. that strengthned the bles­sed Virgin to entertaine a conference with him. And when Elizabeth heard the blessed Virgins Salutation afterward, Ibid. v. 41. the Babe leaped in her womb (saith the Text) and Elizabeth was filled with the Holy Ghost.

Amongst other faults of clownish and churlish Na­bal (who lived like a hog, and dyed like a dog) this is noted for one of the chiefest, that a discreet servant ac­quainted his Mistris with; Behold, David sent Messen­gers [Page 156]out of the wilderness to salute our Master, 2 Sam. 25.14. and hee railed on them.

But BoaZ his courteous Salutation to his Reapers, Ruth. 2.4. [The Lord be with you,] and their civil returne againe to him, [The Lord blesse thee,] are recorded for patternes to bee imitated in like ca­ses.

Let it be therefore a chief Token of your Humility and Meeknesse (my loving Daughters) to bee free of your Blessings and due Sa­lutations, not only to those about you in your house, but to your Neighbors, to strangers, nay, to those that you are perswaded bear you no good will. Pray. 15.5. For as a soft answer turnes away wrath; so a kind Saluta­tion [Page 157]sometimes makes ene­mies friends; and neglect­ed, where it should bee performed, turnes friends to foes. From Superiours it takes off the suspicion of pride and contempt; in equals or Inferiors, the note of sur­liness and incivility. In all it argueth a religious desire to put in practice that Pre­cept of the Apostle; Rom. 12.18 If it be possible, as much as lyeth in you, live peaceably with all men. Neither is this crossed by that of our Saviour, Sa­lute no man by the way; Luke 10.4. or that of the beloved Disciple, concerning a false Teacher, 2 Joh. v. 10 Receive him not into your hou­ses, neither bid him, God speed; withal adding a rea­son, For he that biddeth him God speed, is partaker of his [Page 158]evil deeds. For in the first, Salutation is not forbidden simply, but insisting upon complements, that might hinder their injoyned quick dispatch of the business in hand. And in the latter, a fore-knowledg is presup­posed that such come to be­guile (as the Serpent did to Eve) and therefore are to be dismissed rather with a Lord rebuke thee, 2 Cor. 11.3. Zech. 3.2 Jude v. 9 then with a God speed to be en­couraged. And this wee may take for a rule in ven­turing on any action; If a God Speed may bee gi­ven to it with a safe con­science; Go on and pro­sper: if not, they that sow the wind, Hos. 8.7 Job 8.14. are likely to reap nothing but the whirl­wind, where their spiders [Page 139]webs will meet with the bee­some of destruction; Isai. 14.23 39 6 and those shall not become Gar­ments, neither shall they cover themselves with their works.

CHAP. IV. Of Psalmes and Hymnes, and Spiritual Songs.

HOW those differ, there is a differ­ence amongst the Learned; but that is not to our purpose. Chap. 5 13. This of Saint James is Canonical, If any a­mongst you be aflicted, let him pray: Is any merry, let him sing. What? Not Ballads or Jiggs of the times, but Psalmes, and Hymnes, and [Page 161] Spiritual Songs. So Saint Paul instructeth the Ephesians, Chap. 5.19. to be done, not out of the excess of wine; but of the fulnesse of the Spirit; not on­ly in consort with others, but speaking to our selves, when we are alone, making melo­dy in our hearts to the Lord. To the same key he tuneth the Colossians. Chap. 3.16. In which sort he would have all them (in whom the Word of God doth plentifully dwell in all wisdom) to teach and admo­nish one another, in Psalms, (as some take it) with voice, and Instruments of the best Musick; and Hymns, in praising God with the voices only; and Spiritual Songs, of private Meditations, up­on all offered occasions. And is it not of especial note [Page 162]that our Savior for the proof of his satisfactory Redemption ranketh the Psalmes with the fulnesse of the Law and Prophets? Luk. 24.44 Nay, wee shall find scarce any part of the Old Testament, so often ci­ted in the New, as that which we call the Psalms of David, in regard he was the chiefest Authour of them. Seven of these Psalmes our Savior is thought to have sang with his Disciples, (that is, by the Vulgar account from the 112 to the 119) after the Institution of his last Supper, Mat. 26.3. Mar. 14 26 when he was going towards his passion. This is a plain Text, that Ezekiah the King, and the Princes, commanded the Levites to sing praises un­to the Lord; not in ex tempere conceptions, in their solemn re­formation [Page 163]of Gods Worship, & Temple; but in the words of David and Asaph the Seer. And did they refuse to do it? No, but as it followeth, They sang praises with glad­nesse, 2 Chr. 29.30 and bowed themselves and worshipped. At the pray­ing and singing such praises unto God by Saint Paul and Silas, Acts 16.25 imprisoned in the strictest manner, the founda­tions of the prison were sha­ken by an earthquake, the doors flew open, the prison­ers bands were loosed, and the Keeper of the prison terri­fied into Christianity. A man would marvel therefore what those men mean, that are so fierce against Church-Mu­sick in consort with Instru­ments? Would they cut the strings of Davids Harp, [Page 164](if he were now alive) and turne out Asaph and his bre­thren for Fidlers? It is well that the heavenly multitude, who sang that congratulatory Antheme for the birth of our Savior, Luke 2.13. [Glory be to God in the Highest, & in earth peace, good wil towards men,] descend­ed not so low as these mens hearing, otherwise somewhat might have been noted in it to be scarce in tune, or accor­ding to the new song of these mens pricking. It would grieve the heart of any pious Christian to ponder seriously that when as wee have had heretofore the monthly reading through of these Psalms with the New Testa­ment also (except the Reve­lation) thrice every year, and the most edifying pas­sages [Page 165]of the Old Testament once a year, to acquaint the people orderly with Gods Word (which must be the ground and rule of all preaching, praying, and Christian conversation;) Now such a Reformation is directed to us, that wee know not where we are, or what to expect; but that the longest liver shall never be acquainted (by this new me­thod in our Church Service) with the whole counsel of God; Acts 20.27 and (if the Minister please not) the Ten Com­mandments in the Old Te­stament, and Lords Prayer in the New shall never bee known to the simple people.

But concerning the divers uses and applications of the Psalmes in private, that no­table [Page 166]Treatise of an ancient Father placed before our Psalmes in Meter may bee a profitable Directory; where­in 99. Cases are set down, what Psalmes wee may di­stinctly use for our greatest comfort.

For you (my Daughters) it may be sufficient to take into your particular Devo­tions those seven Psalms, ter­med by the Ancients Peni­tentials; which are the 6, 32, 38. 51, 102, 130, 143. and were usually repeated weekly, each on its set day, which was a pious course. But if this may bee thought to be otherwise supplyed in the Family Confessions be­fore mentioned, in your dai­ly Morning and Evening Prayer; it may bee worth [Page 167]your private Observation, to consider the several works of the six dayes in the Creati­on, (as they are registred in Genesis) with the celebration of the Sabbath, chap. 1. and then to select seven Psalmes which may serve as a most sweet and pertinent explanation of each of them.

In this accommodation, for Light, the first dayes work, you have the 27 Psalm, The Lord is my light and my salvation, whom then shall I fear, &c.

For the second dayes work, which were the Hea­vens, the 19. Psalm, The heavens declare the glory of God, and the Firmament shew­eth his handy-work.

For the Earth with the Sea, of the third dayes fra­ming, [Page 168]how consonant is the 14 Psalm? The earth is the Lords, and all that there­in is, the compasse of the world and they that dwell therein; for he hath founded it upon the sea, and prepared it upon the flouds, &c.

In the same order the Sun, and Moon, and Stars, which were created and set in the Firmament the fourth day, are taken into especial consideration in the 8. Psalm, When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained. Behold what an excellent use hee makes of it, for a patterne to direct us what we should do in contemplating all the rest of the Creatures, Lord, what is man that thou art mindful [Page 169]of him, and the Son of man, that thou visitest him?

The like use is made up­on the consideration of the fishes of the Sea, and of the fowls of the air (which were the work of the fifth day) in the 104. Psalm. Ver. [...]5.

And for the sixth day, wherein Man was created, with the beast, and the rest of the Inhabitants of the Earth to serve him, how fit is the 139 Psalme to bee thought upon? O God, Ver. [...]5 thou hast searched me out, and known me, thou knowest my down-sitting, and mine up­rising, thou understandest my thoughts long before, &c. My bones are not hid from thee, though I be made secretly, and fashioned beneath in the earth. Thine eyes did see [Page 170]my substance, yet being un­perfect, and in thy book were all thy Members writ­ten.

And last of all, the 92 Psalm bears this Title, A Psalm, or Song for the Sab­bath Day (conformable to which we have the seventh and Lords day) wherein we may observe (that which an unwise man doth not well con­sider, Ver. 6. and a fool doth not un­derstand.)

1. What is to be done in celebrating of it, Ver. 1. [It is a good thing to give thanks un­to the Lord, and to sing prai­ses unto the name of the Most Highest.

2. At what set times e­specially, Ver. 2. [Morning and E­vening, To tell of thy loving kindnesse early in the Morning, [Page 171]and of thy truth in the night season.

3. With what solemnity, [Upon an Instrument of ten strings, and upon the Lute, upon a loud Instrument,] a­ny that may consort with, or quicken our praises. Prayers, or Thanksgi­vings.

4. Upon what ground? Because God hath made us glad through his works; and therefore this day should be especially set apart for to re­joyce, in giving praise for the operations of his hands, which is intimated in the fourth Commaudment it self, In six dayes the Lord made heaven and earth, the sea and all that in them is. What should this mean, but that especially upon this day with [Page 172]all Praise, and Thanksgiving, all these things were to be considered in pious meditati­ons, and distinct Prayers, Praises and Thanksgivings to be inferred thereupon, ac­cording to every mans pri­vate Devotions and capaci­ties, besides the publick Ser­vice.

5. In what manner must this be done? Our Psal­mist also here furnisheth us with a Gloria Patri, [O Lord, how glorious are thy works! and thy thoughts are very deep.] And

6. Tells us, that those that pass this over as a slight business, are but unwise men and fools, who prick up as the green grasse, quickly to be mowen down, and made fodder for beasts; whereas [Page 173]the truly religious, and due observers of the Lords Day, (according to his own holy Ordinance)

1 Shal have their strength exalted as the horn of an U­nicorn.

2. Be annointed with the fresh oyl of Gods blessed Spirit.

3. Flourish like a Palm tree, that prospereth under pres­sures; and

4. Spread abroad like a Cedar in Libanus, in spite of winds and tempests.

5. Shall see their enemies danted and put to confusion, according to their desire. Whereas

6. They themselves shall be firmly fixed and flourish in Gods house, and bring forth more fruit in their age, [Page 174]then the vigour of their for­mer dayes hath yeilded.

There be that apply the 150 Psalmes in this man­ner; That the first fif­ty, should especially stir us up to hearty repen­tance. The second, to the consideration of Gods Mercy and Justice. The third, to the contempla­tion of Eternal happinesse to bee intertained with Hallelujahs and Thanks­givings. But if you an­swer to this, Such know­ledge is too wonderful and excellent, Psal. 139.5 we cannot attain unto it.

Take then in a shorter way, those three Psalms, which may well bee cal­led the Sermons of Da­vid.

In the first of which, (which is the 37 ^th) you have a plaister against fret­ting at the prosperity of the wicked, and perplexed e­state of those that (in all mens judgements) deserve better.

In the second, being the forty ninth, a purge for swel­ling up-starts, whose state is held no better then that of the beasts that perish: this is set forth more at large in the seventy third, to beat us off from all worldly vanities, and to bring us to hold fast by God, Psal. 73.27 & 37.38. for that will only bring us true peace at the last. These Sermons will not over-burden your me­mories with tediousnesse, but be easily learned by you, and taught your children. And [Page 176]seeing you have the Songs of Miriam and Deborah, with that of Hannah in the Old Testament, and the Magni­ficat of the most blessed Vir­gin in the New, so canoni­cally recorded; Such Pat­ternes should stir you up to Practice (my Daughters) and to part with your chiefest worldly delights (as the He­brew women did with their Looking glasses to make a la­ver for the Sanctuary) for the setting forth Gods prai­ses and Worship, Exod. 38.8 to the ut­most of your abilities. O clap your hands together all ye people. O sing unto God with the voice of melody.—O sing praises, sing praises unto our God; O sing praises, sing praises unto our King. For God is the King of all the [Page 177]earth, sing ye praises [to him] with understanding. And if not at all times in continued Psalmes, yet on all occasions in pious Ejacu­lations, the subject of the next Chapter.

CHAP. V. Of occasional Ejacu­lations.

BY Ejaculations are un­derstood such private Prayers, as when upon seeing, hearing, or thinking on any thing of ex­traordinary concernment, we turne our selves immediately to God, and in short petiti­ons, Praises, Wishes, or Thanksgivings, express our hearty devotions.

In such no set form can be prescribed, but the oc­casion [Page 179]it self will so frame the suit, that it will be pre­valent, as it is piercing, and the defect of words made up with hearty affections.

Into such an Ejaculatory confession the Israelites brake out at the sight of fire from heaven to consume the Sacrifice of Elijah (which all the Baalites raving and lancing had failed to pro­cure from their Idol) [The Lord he is the God, 1 Ki. 18.39 The Lord he is the God,] falling upon their faces at the utterance of it. So David upon report that politick Achitophel was turned Traytor against him, O Lord (saith he) I pray thee turn the counsel of Achitophel into foolishness. And what foolishness could bee more palpable, then in the wise [Page 180]ording of his family to re­serve a halter to hang him­self?

King Asa had no time (when Zerah the Ethiopian fell upon him with a Million of men) but to betake him­self only to this Ejaculation, 2 Sa. 17.23 O Lord it is nothing with thee to help, 2 Chr. 14.11, 12 whether with many, or with them that have no power. Help us O Lord our God, for we rest on thee, and in thy name go we against this multi­tude. Lord thou art our God, let not man prevail against thee. And was not the suc­cesse as speedy in its kind, as the petition was pithy? For the Lord smote the Ethiopians before Asa and Judah to their utter overthrow.

Upon the short addresse of the Disciples to our Savi­our [Page 181]in a storm, [Master, Mark 4.38. ca­rest thou not that we perish?] He arose and rebuked the winds, and said to the sea, Peace and bee still; and the wind ceased, and there was a great calm.] Sudden dan­gers must have correspon­dent remedies. And whence may they be hoped for, but from him that is alwayes present every where, and ex­pects but our calling on him, that he may relieve us?

As you provide therefore (my Daughters) to have Hot-waters in a readinesse, or remedies appliable to sud­den occasions, lest in the in­terim before they can bee gotten, the party whom you wish best unto, want­ing them, perish much [Page 182]more should you have at hand and by heart, such passages of sacred Scriptures whereon to ground good wishes, and pious Ejaculati­ons, which in infinite unex­pected occurrences you shal occasion to make use of: such our Leiturgy hath so prick'd out for you, that you need go no further.

To instance in a few of the most obvious particulars. For raising up of a dejected or drooping soul, what may prove more animating then that we first meet with at the threshold of our Service? Ezek. 46.2. At what time soever a sinner doth repent him of his sinnes from the bottom of his heart, I will put all his wickednesse out of my remembrance, Ezek. 8.21. saith the Lord? What more effe­ctual [Page 183]to remove Gods judg­ments for our manifold transgressions, then that of the lamenting Prophet? Cor­rect us, O Lord, Jer. 10.24. and yet in thy judgment, not in thy fury, lest we should be consumed & brought to nothing. A plainer directi­on cannot be thought upon, for a straying sinner, then that of the hunger starved Prodigal, I will go to my Fa­ther, and say to him, Father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son. Your children, and your rudest servants are ac­quainted from the Leiturgy, with these piercing Petiti­ons, O Lord open thou our Lips, and our mouth shall shew forth thy praise. O God make speed to save us, O [Page 184]Lord make haste to help us. O Lord shew thy mercy up­on us, and grant us thy Sal­vation. O Lord deale not with us after our sins neither reward us after our iniquities. From our enemies defend us O Christ, graciously look upon our affliction: with the like.

These are made familiar to them by often repetition, which those that term shreds and porrage, little think upon the short Ejaculation of Da­vid, I have sinned against the Lord, 2 Sa. 12.13 that had presently this return, The Lord hath put a­way thy sin, thou shalt not dy. Or that of the simple Publi­can, God, be merciful to me a sinner; and the sequel of it, that he went down to his house, rather justified then [Page 185]the vaunting Pharisee for all his eloquence. And this is an advantage in such short Ejaculations, that they are not so liable to distractions, as longer Prayers, and are more easie to be remembred of all, and ready to be used when space and place may not be had for longer pray­ers.

To give a touch in some few particulars.

At our first awaking, in the morning, who may not with heart, and hands, and eyes lifted up to heaven, say, Psalm 4.7. Lord lift thou up the light of thy countenance upon us? and welcome the appearance of the light with this or the like Ejaculation, Psal. 67.1. God be merciful unto us, and blesse us, and shew us the light of thy countenance, [Page 186]and be merciful unto us? In cloathing of our selves, how becoming would that be of the Apostle (which converted a holy Father) to be fitted to the occasion? Rom. 13.12 The night is passed, and the day is at hand, Grant, O Lord) that I may cast off the works of darkness, and put on the Armor of Light, that I may walk ho­nestly as in the day; not in rioting or drunkenness, not in chambering or wantonnesse, nor in strife or envying; but that I may put on my Lord and Saviour Christ Jesus, (more necessary to cover my souls nakedness, then appa­rel is for my body) and not to make such provision for the flesh (as is commonly u­sed) to fulfil the lusts there­of.

In like manner, far be it from Superstition, when we wash, to pray, Wash me throughly from my wickednesse, Psal. 51.2 and cleanse me from my sinne: for I ac­knowledg my faults (O Lord) and my sin is ever before me.

At our going forth; Psalm 143 Shew me the way that I should walk in, for I lift up my soul unto thee.

At the hearing of a Clock, or looking on a Watch, or a Dyal, Teach me, O Lord, Psal. 9.12. to number my dayes, that I may apply my heart to Wis­dom.

At the undertaking of a­ny work of our vocation. The glorious majesty of the Lord our God be upon me; Ibid. v. 17 Prosper thou the works of [Page 188] my hands, O prosper thou my handy work; which if wee cannot desire with a good conscience, a stop must be made, and the business not undertaken.

Last of all, upon our death-beds, old Jacobs Eja­calation will be acceptable, and comfortable, Gen. 49.18 O Lord, I have waited for thy salva­tion. With old Simeons in the New Testament to bear it company, Lord, now lettest thou thy servant depart in peace, because mine eyes have seen thy Salvation, in know­ing and depending upon him for my Redemption, my Lord and Saviour Christ Jesus. Luk. 23.46 Whose praier in giving up the Ghost, must be ours at the last gasp, Father, into thy hands I commend my spirit: [Page 189]The happiest conclusion that all our Devotions can bring us unto. In the interim, we shall meet with in this vale of misery many passages to be lamented at, which how it may be performed, the next Title suggesteth.

CHAP. VI. Of Lamentations, and complaints on sad Ob­jects.

WE read in the Old Testament of the Roll of a Book, Ezek. 2.10. wherein was written, within and without, Lamenta­tions, and Mourning, and Wo. And in Ramah was there a voice heard, (as it is repeated in the New Testament) La­mentation and weeping, Matth. 2.18 and great mourning, Rachel weep­ing [Page 191]for her children, and would not be comforted be­cause they were not. The taking up of a lamentation is a Scripture phrase, Jer. 7.29. Ezek. 19.1. & 26.17. & 27.2. & 28.12. & 32.2. and the practice of it usuall. La­mentations are prescribed for Tyre and Pharaoh. Saul hath a set lamentation penned by David for his sad overthrow, and his brave son Jonathans, upon cursed mount Gilboa, in which the Daughters of Israel are called upon to weep over them, 2 Sam. 1.22 under whom they had injoyed such Orna­ments and happiness. But all the singing men, and sing­ing women, must by an Or­dinance in Israel, 2 Chr. 35.25 speak of Josiah in their Lamentations, who was slain at Hadradrim­mon, Zac. 12.11. in the valley of Me­gidde: whereof the Prophet [Page 192] Jeremiah was the Pen-man, from whom wee have those inimitable Lamentations, for the ruines of the Church and State that fell out in his time, O that my head were waters, Jer. 9.1. and my eys a fountain of tears, that I might weep day and night for the slaine of the Daughter of my people. Jer. 7.29. Cut off thy hair, O Jerusalem, and cast it away, and take up a Lamentation in the High-Places. Lam. 1.11. Is it nothing to you, all ye that passe by? behold and see, if there be any sor­row like unto my sorrow. Then he turnes unto the Lord, Be­hold, Chap. 2.20 O Lord and consider to whom thou hast done this: shal the women eat their fruit, and the children of a span long? Shall the Priest and the Prophet be slain, and that [Page 193]in the Sanctuary of the Lord? How cold are all Heathen Poets and Orators, compared to these burning expressi­ons? Isai. 22.4 Isaiah had the like before for the desolation he foresaw should come upon his Country for their sins. Look away from me, for I wil weep bitterly. Labour not to comfort me, because of the spoiling of the daughter of my people. And Alas, Chap. 5.16 alas is the burthen of the Lamenra­tion, foretold by Amos in the like case, which the Citizens and Husbandmen, and all those that are skilful in wail­ing must take up, when the Lord is angry, and poureth out the Vials of his punish­ments upon them. Psal. 8.5 Psal. 102.9 Such bread of tears, and drink min­gled with weeping, the Pro­phet [Page 194] David often made his Kingly repast, when the floods of Belial made him a­fraid; and mark how ear­nest and passionate he is indi­vers addresses to God, which pierce the highest heavens to extort (as it were) a blessing. Will the Lord absent himself for ever, Psal. 77.7 and will he be no more intreated? Is his mer­cy clean gone for ever, and his promise come utterly to an end for evermore? Hath God for­gotten to be gracious, and will he shut up his loving kindness in displeasure? And what consorts more with the mi­series of these lamentable times, then that of the sixti­eth Psalm? Psalm 60.1 O God thou hast cast us out, and scattered us abroad, thou hast also been dis­pleased; O turn thou unto us [Page 195]again. Thou hast moved the land, and divided it: heal the sores thereof, for it sha­keth: thou hast shewed thy peo­ple heavy things, thou hast given us a drink of deadly wine.

When you therefore con­sider (my Daughters) which I will you seriously and consci­onably to do, the irreverent contempt, and worse then heathenish profaneness, that is fallen of late upon Gods Worship, under a pretence of exacter teaching, and pu­rer Reformation, you may betake your selves to that complaint of the Psalmist, Help (Lord) for there is not one godly man left, Psalm. 12.1 the faith­ful are minished from a­mong the children of men; the wicked walk on every side, Ver. ult. [Page 196]when the vilest men are exal­ted. And turn that reproof of our Saviour into a neces­sary Prayer. Mat. 21.13 O Lord, thy house should be called, and so ever acknowledged to bee the House of Prayer, but behold, it is now made, not only a Den of Thieves, but a Stable for horses, and a Re­ceptacle for Zims and Ohims, and daughters of the Owles to act their parts therein. Isai. 34.14. Men of worse then Heathenish conditions are come into thine inheritance, Psalm 79.1 thy holy Temple have they defiled, and made thy Jerusalem an heap of stones, &c.

2. When you recount with your selves, Things consecrated to God to be a­lienated to cursed uses, the shepherds smitten, the flocks [Page 197]scattered, and that not by strangers, but at home in the houses of our friends: Zach. 13.6. how seasonably will that bee thought upon out of the se­venty fourth Psalm, O God, Psalm 74.1 why art thou absent from us so long? Why is thy wrath so hot against the sheep of thy pasture? — Thine ad­versaries roar in the midst of the congregations, and set up their banners for tokens, breaking downe the carved works (set up for thy Wor­ship) with axes and hammers. Let us make havock of them altogether (say they) root them out, Psal. 83.12 that they be no more a people, that we may take the houses of God into our own possession. Is it not time therefore for all good Christians to cry out. [Page 198] Arise O Lord, Psal. 74.23 and maintaine thine own cause; remember how the foolish man blasphe­meth thee daily.

3 At the dismal specta­cle of this flourishing Com­monwealth, so late famous amongst neighbor Nations, and now so ruinated, who can chuse but take up those Lamentations of the Pro­phet? Jer. 4.19 My bowels, my bow­els, I am pained at the very heart; my heart maketh a noise within me, I cannot hold my peace, because thou hast heard (O my soul) the sound of the Trumpet, and alarm of War, destruction upon destru­ction, for the whole land is spoiled.— And all this is done by foolish children, who are wise to do evil, but to do good they have no knowledg.

4. And may not our owne particular sufferings turne us to the lamentable expressions of the 69 Psalm? Save me O God, Psalm 69.1. for the wa­ters are come into my soul; I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the flouds run over me. Thy re­buke hath broken my heart, I am so full of heaviness. Ver. 21 I looked for some to have pity on me; but there was no man, neither found I any to comfort me. And surely, the perfi­diousness of friends, the fraud of flatterers, and the impudent insultations of the basest of the people, may

5. Chap. 30 Put us upon Jobs com­plaint, They who are younger then I have me in derision, [Page 200]whose fathers I would have disdained to have set with the dogs of my flock. They were cried after as a thief— They were the children of fools and base men. — But now I am their song, —they abhor me and flee from me, and spare not to spit in my face.

6 Upon survey and sense of our own disabilities, to procure the least refreshing to our galling grievances, how feelingly may that of Isaiah vent our sorrowes? Chap. 24.16 My leannesse, my leannesse, wo unto me, the treacherous deal­ers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously. Fear, and the snare, and the pit, are so ordered upon us, that he who flyes for fear shall fall into the pit, and he [Page 201]that cometh out of the midst of the pit, shall be taken in the snare.

7. Last of all, Psalm 119 If Davids eyes gusht out with water, be­cause men kept not Gods Law, what rivers of tears should run down our cheeks, at the beholding of our obsti­nate offending under the rod of Gods confounding pu­nishment? Even in the sight of Moses and the lamenting congregation by reason of the plague amongst them, an impudent Zimri will trace a­long with his shameless Coz­bi. Num. 25.6 In stead of true humilia­tion, we shall have obtru­ded, deluding dissimulation, and dogs shall prove more pitiful to disconsolate Laza­rus, Luke 16. then purple Dives or any of his full-fed attendants. To [Page 202]all which what have we to say? Psalm 64.1 but, O God, to whom vengeance belongeth, Thou God to whom vengeance belongeth, shew thy self, &c. and to comfort our selves in this, Gen. 19 16 that in Sodoms destru­ction from heaven, Lot shal find a protection to escape. And Baruch shall obtain his life for a prey in all places whithersoever he goes. Jer. 45.5 In the destruction of that Temple and City, which was the beauty of the whole earth, a Mark shall be set upon those that sigh and cry for all the abominations that they see committed, Ezek. 9.4 Rev. 7. that so in the day of vengeance they may be passed over, & preserved. Whereupon we may safely conclude with the experien­ced Psalmist, as much in this [Page 203]kind, Psal. 126.6 as any of Gods chil­dren, They that sow in tears, shall reap in joy. He that now goeth on his way weeping, and beareth forth good seed, shall doubtlesse come again with joy, & bring his sheavs with him. For expressing of which rejoycing, we may use for a Directory the Helps that fol­low.

CHAP. VII. Of Excitation, or Incouragements to all kind of Christian cheer­fulness and Ala­crity.

SUch is our stupid dul­nesse since the Fal, and loathing averfenesse from all goodnesse, that though it be erected by grace and directed in the plainest [Page 205]paths that lead to happiness, yet without continual goad­ings on, it will look back with Lots wife, Gen. 19.20 and be like the Horse and Mule, which will follow us no longer then they are drawn to it with the bit and bridle in our hands. Psal. 32.10 Hence the Psalmist being ex­ceeding sensible of this ori­ginal Lethargy, no lesse then seven times in one Psalm sues to the Physician of our souls for spiritual quickning, A­qua vitae, in these and the like expressions; Quicken me, Psal. 119.25, 37.88 O Lord, according to thy word;—in the way;—according to thy loving kindnesse. And the blessed Apostle thinks it not enough to put his Scho­ler Timothy to indure hard­nesse, 2 Tim. 2.3. except he joyned with it, the stirring up of the [Page 206]gifts which God had given him, Ibid. c. 1.6. and improving them to the utmost in the vocati­on the Church had set him. When the people told blind Bartimeus (whom they had blamed before for his bal­ling) that our Saviour made a stand, Mar. 10.46 and called for him, O how nimbly the blind beg­ger bestirs himself! Ver. 50 off goes his garment, up hee starts, scrambles to Jesus as well as he could, was presently heal­ed and followed after with all alacrity, praising the heavenly Donor of so inesti­mable a blessing. Such cheerful and confident ala­crity, the Lord himselfe in peculiar manner gives in charge to General Joshuah, Have not I commanded thee? Josh. 1.9. Be strong, and of a good cou­rage? [Page 207]be not afraid, neither be thou dismayed, for the Lord thy God is with thee whither­soever thou goest. Psal. 57.5 Amongst teeth, as spears, and arrowes, and tongues of his enemies as sharp as swords, and nets to entangle his foot, and pits to swallow his whole body, observe how the Prophet David chears up himselfe, My heart is fixed, O God, Ver. 1 my heart is fixed. I will sing and give praise. Awake up my glory, awake Lute and Harp, I my self will awake right ear­ly. And this is the ready, Psal. 108 the willing, the cheerful Worship, the dancing of the heart for joy, Psal. 28 the praising of God with the best member we have, that was prophesied to be performed after our Savi­ours erecting his Church of [Page 208]Jewes and Gentiles, Psalm 110 In the day of thy power the people shal offer thee free-will offerings, with an holy Worship (or as our latter translation hath it) thy people shal be willing in the day of thy power, in the beauties of holinesse. The dew of thy birth is of the womb of the morning, gentle, for the descending in drops innumer­able.

For putting life into, and hearting this Free-will Worship, which is only ac­ceptable unto God, when it proceeds according to his own Directory, three things in the Scripture & our Church Book, are especially to be taken notice of.

1. Proclamations from God.

2. Excitations of our selvs.

3. Incitations of o­thers.

I. Of those which may be termed cheerful Proclamati­ons, you may take notice of these seven especially.

1. Of that wherof King Da­vid is made the Herald, Psal. 34.11 Come ye children, hearken unto me, and I will teach you the fear of the Lord. Your Teacher shall be a King and Prophet, your Teaching shall be gra­tis; your Learning shall be such as shall make you eter­nally happy.

2. And because (per­chance) to some it may come more plausibly from the de­liverance of a woman, Solo­mon the son brings in wisdom bestirring her self, and send­ing abroad her maidens to invite all desirous to learn, to [Page 210]a great feast in her stately house, erected upon seven pillars, Prov 9.1 Whoso is simple (She proclaimes in the highest pla­ces of the City, where it is like­ly of the greatest Audience) whose is simple, let him turn in hither, and he that want­eth understanding, come eat of my bread, and drink of my wine which I have min­gled.

In the third place, that of the Prophet Isaiah would be diligently hearkned unto, Ho every one that thirsteth, Isai. 55.1 come ye to the waters, (for spiritual refreshing, which is infinitely beyond all car­nal comforts) come ye, buy and eat, come ye, buy wine and milk without money and without price. Wherrfore do ye spend money for that which [Page 211]is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight it self in fatnesse.

And to prevent all sur­mises that a pious life is ac­companied with sadnesse, and lays a tye upon us, which would abridge us of all cheerful society, the Pro­clamation of our Saviour himself, doth (fourthly) as­certain us to the contrary, Come unto me all ye that labor and are heavy laden, Mat. 11.28 and I will give you rest. Take my yoak upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls: for my yoak is easie, and my burden is light. This is taken into our Leitur­gy [Page 212]for a chief ground of the Excitations that are set before the partaking of the Lords Supper, Lift up your hearts, We lift them up unto the Lord. Let us give thanks unto our Lord God, It is meet and right so to do. Up­on this,

5. The great Kings Invi­tation of all sorts to his wed­ding Supper of his Son, Matt. 22.4. would bee most seriously hearkned unto, Behold, I have prepared my dinner, my Oxen and my fatlings are kil­led, come unto the marriage: and not turn it off with ex­cuses of absence, or profane it by irreverent intruding without a wedding garment, Matth. 7. for this shall never passe without an heavy cen­sure.

Neither is the sixth Pro­clamation of lesse conse­quence, Come out of her, Rev. 18.4 my people, that ye be not par­taker of her sins, and that ye receive not of her plagues. Take it how you will, either for clearing your selves from the Babylon or confusions of Popery, or of Schismaticks, or of wretched worldlings, the case is of such conse­quence, that the not abando­ning of such Societies, will make us uncapable of the priviledges of the

Seventh and last Proclama­tion, Rev. 22.17 And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is a thirst come. And whosoever will, let him take the water of life freely. What sense is so benummed, what [Page 214]affection so bewitched, what heart so stupified, that such proffers, if they win not, yet at least will not retard from the desperate courses, which the world, the flesh and the divel continually put us up­on?

To strengthen those gra­ces so freely offered. These Memorandums or Mementoes may do well to bee had in a readiness.

1. Eccles. 12.1 Remember thy Creator in the days of thy youth; while thou hast abilities and op­portunities to do it; for thou knowest not how soon thou mayest bee deprived of them.

2. Luk. 17.30 Remember Lots wife; fall not back from a good course wherein thou art, lest thou be at a losse, which [Page 215]thou shalt never be able to recover.

3. Remember Dives, Luk. 16.25 Lot and Lazarus. We must not think to fare well here, and never to be called to an ac­count hereafter.

4. Remember the Sab­bath to keep it holy; not in hearkning so much after o­ther mens undertakings in speaking, as the worshipping of God our selves in the beauty of Holinesse: Heb. 10.25 Con­sidering one another to provoke unto love and good works, not forsaking the assembling of our selves together (as the man­ner of some is) but exhorting one another; so much the more as we see the day ap­proaching. This will draw on the

Fifth Memento, Remem­ber [Page 216]that Jesus, 2 Tim. 2.8 of the seed of David, was raised from the dead, having spoiled princi­palities and powers, and made a shew of them openly; Gol. 2.15. try­umphing over them by himself in his Crosse; thereby free­ing us from Satans slavery, and purchasing to us an im­mortal Kingdom. In tra­velling to the possession of which, we must labour to support the weak; and take the

Sixth Memento of our Saviour with us, It is more blessed to give, Act. 20.35. then re­ceive.

And yet when all this is done, to keep us from undo­ing all again, that Memento of Jude in the last place will be necessary, Beloved, re­member the words which were [Page 217]spoken before of the Apostles of our Lord Jesus Christ, Jude v. 17. that they told you, that there should be mockers in the last times; who should walk after their ungodly lusts. But how shall we discern them from honest men, seeing they varnish all their actions with the exqui­site veile of holinesse, and hold forth their zealous pro­jects with the most taking professions of Saintship? The nineteenth verse will there tell us in down right termes, These be they that seperate themselves, sensual, having not the spirit. The Separatists, Libertines, and Enthusiasts of this ages spaw­ning, which some suspect to have affinity with the three frogs issuing out of the mouth of the Dragon, Rev. 16 1 [...] the [Page 218] beast, and the false Prophets, which set Kingdomes and States against the Lamb, and his followers, until in the bat­tel of Armageddon they be utterly defeated.

Here the like number of Caveats may be put in, and all from our Saviour imme­diately. As

1 Take heed that no man deceive you by putting false Christs and false Prophets up­on you. Mark 13.5.

2 Take heed what you hear, Mat. 24.7.15 and how you hear.

3. Take heed of vain­glory in your best works, Mark 4.24 Luke 8.18. of Almesdeeds, Fasting, and Prayer.

4. Take heed that the light which is in you be not darknesse, Matth. 6. by aiming at wrong ends, Luk. 11.35 and over-prizing [Page 219]your Sanctity in comparison with others.

5. Heed also must bee taken of men, Mat. 10.16 17 by joyning the Serpents wisdome with the Doves innocency; which intimates that which the Prophet Jeremiah hath more at large, Jer. 9 4 Take heed every one of his neighbor, and trust ye not in any brother; for eve­ry brother will utterly sup­plant, and every neighbor will walk with slanders.

6. Take heed and be­ware of covetousnesse; Luk. 12.15. for the abundance that a man hath makes him not happy, but the well bestowing of it; which basely neglected, proves oftentimes the bane of the owner, and a booty for those that will wickedly set it packing.

7. You that are better advised, Take heed to your selves, lest at any time your hearts be overcharged with surfeiting, or drunkennesse, or cares of this life, and so that last day come upon you una­wares: for as a snare shall it come on all them which dwell on the face of the whole earth.

But enough hath beene spoken, if it be well remem­bred and practised. But what wil Caveats, Memento's, or Edicts from heaven avail, if we be wanting to our selves, and bend not an ear to hear, or a heart to entertain what the Spirit saith unto the Churches, and in them to us in particular?

II. Here then come in, these Excitations which a­mong [Page 221]Divines are called So­liloquies, in which, by re­flecting upon our selves in what condition soever we are, we set the superiour fa­culties of our souls, that is, the Understanding and Will, to comfort and cheare up our drooping senses and con­sciences, upon heavenly prin­ciples that will never faile. And herein a Lanthorn to our feet, and a light unto our pathes, we have the Prophet David in so many passages, that it may distract us in which especially to in­stance. Psal. 27.2 In the midst of his devouring canibal enemies, that came upon him to eat up his flesh, how cheerfully doth he rowze up himself? The Lord is my light and my sal­vation, whom then shall I fear? [Page 222]The Lord is the strength of my life, of whom then should I be afraid. Upon the scoffs of his Adversaries, that having him at an advantage, would cast him in the teeth, Psal. 42.12. Where is now thy God? he reflects upon himself, and without passionate retortion, makes good his ground against them. Ps. 42.14, 15 Why art thou so vex­ed, O my soul, and why art thou so disquieted within me? O put thy trust in God, Psal. 43.5, 6 for I will yet thank him, which is the help of my countenance, and my God. Psal. 103.1. Praise the Lord, O my soul, and all that is with­in me. Psal. 146.1. Praise the Lord, O my soul: While I live will I praise the Lord, as long as I have any being I will sing praises unto my God. Such a communing with her own [Page 223]heart hath the poor woman troubled with the bloody-is­sue. Mark 5.26. Matth. 9.21 If I might but touch his garment, I shal be whole. And how calmly in this kind doth Job put off the losses of his goods and children, Job 1.21. Na­ked came I out of my mothers womb, and naked shall I re­turn again. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

III. Last of all, for in­citing others; not only all sorts of people must be cal­led upon in these and the like terms. O praise the Lord,] O give thanks unto the Lord,] O sing unto the Lord a new song.] which are as familiar as comfortable, but also beasts and senselesse creatures must be fetcht in to bear a [Page 224]part, Psalm 150 Let every thing that hath breath praise the Lord, is the close of the Psalms. Let the sea make a noise, let the floods clap their hands, Let the Hills be joyful toge­ther before the Lord: And O be joyful in the Lord, all yea Lands: serve the Lord. These and like select pas­sages set in our Leiturgy, made familiar to you and yours (my Daughters) may serve to make you heavenly melody in the greatest di­stractions and affrightments this world may put upon you; Psal. 94.13, 14 for, the Lord will not fail his people, neither forsake his inheritance; but give them patience in the time of adver­sity, until the pit be digged us for the ungodly. Bruised reeds shall not be broken, Isai. 42.3. [Page 225]smoaking flax shall not bee quenched; Psal. 34 Sheep shall find green pastures, when lions hunger: the meal shall not fail in the barrel, 1 King. 17. nor the oyl in the cruse, until there ap­peare a more plentiful sup­ply. Cast your care there­fore upon God (my Daugh­ters) in all your exigencies, for he careth for you, 1 Pet. 5.7. and be content with what he be­stoweth upon you: for he hath said, I will never leave thee, nor forsake thee. And our Saviour who tels us that in this world we shall have tribulation, Joh. 16.33 and be sha­rers with him in his fufferings cheers us up notwithstanding with this conclusion, Be of good comfort, I have overcome the world.

CHAP. I. Of Confessions.

PUblick Prayers are such as are ce­lebrated solemnly by Congregati­ons in appointed times and places according [Page 228]to set formes prescribed to Priest and people by parti­cular Churches, within their severall Jurisdictions. Such was that of blessing the peo­ple by the Priest, Num. 6.22 not in va­riety of formes and phrases, as he thought fit, but in such termes and words which are enjoyned by God himselfe. And the Lord spake unto Moses saying, Speak unto Aaron and his sons, saying, On this wise shall ye blesse the children of Israel, saying un­to them, The Lord blesse thee and keep thee, The Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. And they shall put my Name up­on the children of Israel, and I will bless them. This name [Page 229]some would have to import the blessed Trinity, by rea­son of the word Jehovah, or Lord, here thrice repeated; to which that Blessing is well conformed which is impart­ed usually by most parents to children, In the Name of the Father, and of the Son, and of the Holy Ghost. And in the same form precisely all chil­dren of Christians are com­manded to be baptized. Mat. 28.19 In like manner, it was not at the choice of him that presented his first fruits, to acknowledg his thankfulnesse in what termes or variations he con­ceited; but, Deut. 26.5. ‘[Thou shalt speak (as the Text com­mands thee) and say before the Lord thy God, A Sy­rian ready to perish, was my father, and he went downe [Page 230]into Egypt, and sojourned there with a few, and be­came a Nation great, migh­ty, and populous; and the Egyptians evil entreated us, and laid upon us hard Bon­dage; And when we cry­ed unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labor and our oppression: And the Lord brought us forth out of Egypt, with a migh­ty hand, and with an out­stretched arm, and with great terribleness, and with signes, and with wonders: And he brought us into this place, and hath given us this Land, even a Land that floweth with milk and ho­ney. And now, behold, I have brought thee the first-fruits [Page 231]of the Land, which thou, O Lord, hast given me.]’ So Israels repentance is directed by Hosea, Take unto you words, Chap. 14.2. and turn unto the Lord, and say unto him, Take away all iniquity, and re­ceive us graciously; so will we render the calves of our lips. So in their solemn fasting, the time was not to be unseasonably spent in tedious Teaching, or by ex­temporal rapsodies, to set forth the gifts of the Speak­er, or tire the devotion of the Auditory; Joel 2.17. but (as the Pro­phet directeth, Let the Priests the Ministers of the Lord, neep, between the Porch & the Altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the Heathen should rule e­ver [Page 232]them. Wherefore should they say among the people, Where is their God? Which set formes in Publick Meetings were so far from altering in the New Testa­ment, that they are summed up and perfected in the Lords Prayer, and so transmitted by the Apostles to all poste­rity, that no settled Church can be noted that had not some Publick Leiturgy, wherein the people might joyne with the Minister in Gods Service; children, and the simpler sort might be in­structed by hearing the same words constantly repeated; and not to come only as spe­ctators to a Theatre, to hear much, learn little, and do nothing, as though all had not an interest in Gods Ser­vice [Page 233]according to their abili­ties and callings, and that out of the mouthes of babes and sucklings, Hosannaes were not to be endured.

Publick Prayers may be ei­ther

• 1. Confessions.
• 2. Deprecations.
• 3. Supplications.
• 4. Intercessions.
• 5. Thanksgivings.
• 6. Praises.
• 7. Comminations.

For Publick Confessions, what can be contrived more fully and effectually, then that used at the entrance of our Devotions, [Almighty and most merciful Father, we have erred and strayed from thy wayes like lost [Page 234]sheep, &c.] And that o­ther before the receiving of the Lords Supper, [Almigh­ty God, Father of our Lord Jesus Christ, Maker of all things, Judg of all men, we acknowledg and bewail our manifold sins, &c.] These you and your children must have by heart, to be ready at all times, upon all pangs of sadnesse for sin, or more dangerous convulsions of con­science. Psal. 32.6. In this the Psal­mist found present ease, I said I will confesse my sins unto the Lord, and so thou forgavest the wickednesse of my sin. This the Apostle commends as a salve most soveraign, 1 John 1.9 If we confesse our sins, he is faithful and just to forgive us our sins. But, Ver. 10 If we say we have not sin­ned, we make him a liar, and [Page 235]his word is not in us. The Prophet Daniel fully relates how it wrought with him; for no sooner had hee made that earnest & passionate Con­fession in the behalf of him­self and his fellow Captives in Babylon. But, while I was yet speaking, Dan. 9.21 (saith the Text) and praying, and confessing my sin, and the sin of my people Israel; — Tea, while I was speaking in Prayer, the man Gabriel being caused to flye swiftly, came and touched me to give me satisfaction. So quick in operation is an hear­ty Prayer and Confession. No sooner shall David say, 2 Sam. 12.13 I have sinned against the Lord, but the Prophet shall reply, And the Lord hath put away thy sin, thou shalt not dye. As soon as he shall acknowledge, that [Page 236] his feet hath slipped, Psal. 94.18 he shall presently have good cause to adde, Thy mercy, O Lord held me up. In the multitude of the sorrowes that I had in my heart, thy comforts have re­freshed my soul. For as vo­miting after excess of glutto­ny easeth the stomack, so doth Confession the consci­ence after a burthening sinne committed. For this pur­pose to have recourse to those Hymnes in our Church-Book, and sing them de­voutly, [O Lord of whom I do depend, behold my careful heart, &c.] And, [O Lord turn not away thy face from him that lyes pro­strate, &c.] And, [O Lord in thee is all my trust, &c.] will be a great ease to an af­flicted soul. And they that [Page 237]have some fuller taste and re­lish of Gods Word, may make a kind of confessiona­ry Letany to themselves, fit­ted to the times of trouble they live in. As for ex­ample.

[1. By our Fratricide, with Cain, who causelesly murde­red his innocent brother.]

[2. By our unnatural irre­verence, with Cham, that scoffed at the nakedness of his father.]

[3. By our contemptuous profaneness, with Esau, who sold his birth-right for a mess of broth.]

[4. By our Sacriledg with Achan, who wickedly ventu­red on that which was con­secrated to God, to the de­struction of himself and all his.]

[5. By our divellish con­spiracy with Corah and his Complices against Moses and Aaron, Gods spiritual and temporal Prelates.]

[6. By Doegs brutish fal­ling upon Gods Priests to make them away, that hee might have the greatest share in the plundering of their means.]

[7. By Absoloms most un­natural rebellion against his most indulgent Father;] We have (O Lord) affront­ed heaven, and plucked down thy just vengeance up­on us: but correct us there­fore, O Lord in thy judgment, not in thy fury, lest we should be consumed and brought to nothing.

And if you (my Daugh­ters) would fit it more pro­perly [Page 239]to your Sexe, you may dispose it in this man­ner.

[1. Gen. 34.1. With Lots wife de­serting her husband in look­ing back to the Luxury of Sodom.]

[2. With Dinahs gad­ding abroad to her owne shame, the enraging of her brethren, and discontent of her father-]

[3. With the plots of Josephs Mistresse upon her chaste servant.]

[4. With Jobs impatient wife to adde affliction to the greatest afflictions of her tormented husband.

[5. With Michaels scof­fing at her husband Davids Devotion, as misbeseeming his High place to be submis­sive to God.

[6. With the haughti­nesse of the daughters of Sion, Isaiah 3 displaying their fan­cies to the world in twenty one fashions.]

[7. With the peremptory Jewish wives, Jer. 44.16. we have snapt at Gods Ministers, as they did at the Prophet Jeremiah in Egypt, and told them in plain termes, Let them say what they would, we would do as we list, and our hus­bands should justifie us in it, as there it is underta­ken. Ver. 19. In all which unsuf­ferable exorbitancies, or some of them wee have drawne thy just judgments upon us.] But spare us, Good Lord, spare thy people whom thou hast redeem­ed with thy most precious [Page 241]blood, and be not angry with us for ever. Which leads us to Deprecation, the second kind of Publick Prayer.

CHAP. II Of Deprecations.

AFter Confession, De­precations may bee best thought upon, by which we being consci­ous to our selves how mani­fold punishments our innu­merable sins have deserved, cry out unto God with the Psalmist, Psal. 130.3 If thou, Lord, shouldst be extreme to mark what is done amiss, O Lord, who may abide it! And to fall in with our Leiturgy, O Lord, deal not with us after [Page 243]our sins, neither reward us af­ter our iniquities! And ful­ly to this purpose is that ex­cellent Deprecation that fol­lowes, O God, merciful Fa­ther, that despisest not the sighing of a contrite heart, &c. This is seconded by another no lesse material; We hum­bly beseech thee, O Father, mercifully to look upon our in­firmities, and for the glory of thy Name sake turn from us all those evils which we most righ­teously have deserved, &c. And here may be taken in those interchangeable Votes of Priest and People, which are interposed, O Lord, arise, help us and deliver us for thy Names sake! O God we have heard with our ears, &c. and therefore now, Arise, O Lord, help us, and deliver [Page 244]us for thine honour! that we may alwayes with united hearts and voices in the highest straine professe and say, Glory be to the Father, &c And what are all those re­countings of dangers (in par­ticular Orisons) rising up from our sins as vapours, that gather into a black cloud of vengeance; to shun which, we unanimously cry in our Letany, Spare us Good Lord! and, Good Lord deliver us! What are they but so many Deprecations for removal of just executions, which would otherwise utterly confound us? It was not without just cause therefore that Saint Paul so carefully exhorted Bishop Timothy (whom hee had left in Ephesus to settle Church-Dectrine and Disci­pline) [Page 245]that in Doctrine hee should labor to divert them from Novelties, Fables, 1 Ti. 1.3 4 and 6.20. and endlesse Disputes concerning Genealogies, and such wrang­ling questions, nothing ten­ding to Edification. And for Discipline, he would have set in the first place, in the ordring of publick Wor­ship, Deprecations, 1 Tim. 2.1. Supplica­tions, Intercessions, and gi­ving of thanks for all men, but especially for Kings, and those that are in Authority. Which lesson if it had been well pressed by those that take on them to be somewhat gifted above their brethren, and observed better by their zealous followers, we should have had little need then of such Leitugical Deprecati­ons.

[From 1. Herodian Ty­ranny.]

[2. Pharisaical malicious hypocrisie.]

[3. Saducean brutish in­credulity.]

[4 Judas his highest Trea­son.]

[5. Simon Magus and E­lymas his hellish oppositi­ons.]

[6. Ananias and Saphira's dainty deludings with a smooth lye.]

[7. The Silver Smiths and Copper-Smiths boysterous and mechanical tumults to have Church and State for­ged on their Anvils, as they would hammer it,] (to re­peat again and again) Good Lord deliver us!

Let your care therefore (my Daughters) be in all [Page 247]such cryes and clamors, ( Lo here is Christ, or there is Christ; Behold, you shal find him by such a River re-bap­tizing, or meet with him in such a Conventicle exerci­sing or distributing his gifts) not to forsake the old way, which hath warrant to bee good from the Ancient of dayes, but to hold fast by God, with the Psalmist, Psal. 73.27 and possess your selves in patience (according to our Saviours direction) in the heaviest ca­lamities; Luk. 21.19 and not forget that advice of the sad, Jer. 18.14, 15. but seri­ous Prophet; forraign wa­ters are not to bee preferred before our better tryed springs at home; nor untrodden paths that are not cast up, before the ancient wayes wherein our fathers have safely walked [Page 248]without stumbling. For the performance of which Sup­plications will be found ne­cessary, and therefore fittest to be considered of in the third place.

CHAP. III. Of Supplications, or Petitions.

SUpplications are Pray­ers directed to God for supply of our wants, or prospering our pious intentions and endea­vours, whether spiritual or temporal. Of which our Leiturgy is also a treasury, that containeth all good things new and old to be de­sired; as likewise a Maga­zine, wherein that armour of [Page 250]God is to be had, whereby we may be able to with­stand all principalities and powers, Ephe. 6.12, 13 and rulers of the dark­ness of this world, and spiritu­al wickedness in high places; if we continue with all Pray­ers and Supplications, and watch thereunto with perse­verance, as the Apostle ex­horts us. For herein, after Confession of sins, and De­precation of punishment, how orderly are wee led on, both in Morning and Even­ing Prayer, to bee humble Petitioners for Peace and Protection? which yeild the greatest happinesse that in this world may be expect­ed.

Now for the first, we have these Prayers, O God, which art the Author of Peace and [Page 251]Lover of Concord, &c. And, O God from whom all holy de­sires, all good counsels, and all just works do proceed, give unto thy servants that peace which this world cannot give. &c.

For the second, those, O Lord our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day, de­fend us in the same by thy mighty power, &c. And, Lighten our darkness we be­seech thee, O Lord, and by thy great mercy defend us, &c. Those that hold these and the like Supplications the less effectual, because common, and so fitted for the mouths of babes and sucklings, of least understanding amongst the Vulgar, may as well [Page 252]slight the Sun and Moone, imparting their beames e­qually to the Prince and Pea­sant; and cast off the whole Sacred Text of Scripture, because it comes not out weekly in a new Translation.

Those also, that further re­quire variety, as more grate­ful to their appetites (whom Manna from heaven would not long satisfie) if they will but take the pains to peruse with deliberation and single­ness of heart the ninety two Collects, which are no other, but quick and pertinent peti­ons, framed and fitted to the time of the year, out of the Texts of Epistles and Gospels for Sundays and Saints-daies, shall find the like veyne of Devotion, not to run in any H [...]lps or Hand-maids, or Pra­ctices [Page 253]of Piety, that may fill the hungry with good things, when the rich in their squea­mish choiceness may be sent empty away. Where, by the way, if we but cast an eye on the Letany, what are all those necessary desires (which the religious thoughts of ma­ny ages have laid together, with which, young and old, rich and poor, offer vio­lence as it were joyntly with their out-cryes to the Throne of Grace, We beseech thee to hear us, Good Lord!) but a sum of Petitions linked together, wherein all have a share, which the best gifted men on the sudden will hard­ly think upon? O what ad­mirable variety of choice may bee here found! As when we consult the Scrip­tures, [Page 254]to beginne with that Collect of the second Sunday in Advent, Blessed God, which hast caused all Scripture to be written for our learning, &c.

When we undertake and begin any work of our voca­tion, to procure a blessing un­to it, with that so well known Supplication, Prevent us, O Lord in all our doings with thy most gracious favour, and far­ther us with thy continual help, &c.

For an entrance into our Prayers, how fit is that? Assist us mercifully, O Lord, in these our supplications and prayers, &c. or that which followes, Almighty Lord, and everlasting God, vouch­safe we beseech thee to di­rect, sanctifie & govern, &c.

And after the hearing of a Sermon, how becom­ing & pious is that Petition? Grant we beseech thee, Al­mighty God, that the words which we have heard this day with our outward ears, &c.

And for the close of all our Prayers, that which clo­seth up the Service of the Communion; Almighty God, which hast promised to hear the Petitions of them that ask in thy Sons name, &c.

They are unworthy to pray, or to bee heard, Jer. 2.13 that forsake such fountains of knowne and living wa­ters, to hew out to them­selves Cisterns, broken Ci­sternes, that hold troubled, or no water, or (per­chance) [Page 256]some mixtures of Marah, or Meribah; which will not guide us to the Springs of Intercession, that next wee must take in our way.

CHAP. IV. Of Intercessions.

AMong those kind of Prayers which the Apostle exhorteth, 1. Tim. 2.1. especially, Intercession suc­ceeds Supplications, which are Petitions put up to God for others for whom we are bound to pray, either by Na­ture, Law, or Christian cha­rity. Under this title there­fore come all those prayers we have for the Church in general, and then more di­stinctly for Superiors, Lead­ers, [Page 258]Equals, Friends, Ene­mies; all that bee desolate and oppressed, that they may be relieved; all that bee in good courses, that they may be preserved and encoura­ged.

To such Intercessions the Psalmist exhorteth all well-affected people, especially when they are assembled to­gether, Psal. 122.6, 7, 8, 9 O pray (saith he) for the peace of Jerusalem, they shall prosper that love thee. Peace be within thy walls, and plenteousnesse within thy Pala­ces. For my brethren and companions sake I wil wish thee prosperity; yea, because of the House of the Lord our God, I will seek to do thee good. So Samuel prayed for Saul, un­til God told him in plaine termes, that he had rejected [Page 259]him. And so long in cha­rity we are to pray for those that are most untoward, un­til God hath evidenced by cutting them off, that their case is desperate, which wee must not be too bold to pre­judg, seeing she that had se­ven Divels in her did be­come the most zealous At­tendant of our Saviour, and he that was a most violent Persecutor, 1 Cor. 15.10 the most labori­ous amongst all the Apostles. Smal hopes there was of im­prisoned Saint Peters preser­vation, the sword having so fatally cut off Saint James; and Herod being so fully bent to please the bloud-thirsty Jewes. Acts 12.5. Peter was therefore kept in prison (saith the Text) but prayer (that is, Intercessi­on) was made, without ceasing [Page 260]of the Church unto God for him. And was not the e­vent as miraculous? Peter is delivered by an Angel, and the expectation of the Jews. deluded. Few would ima­gine that Saint Paul (who had the favour to be rapt up into the third heaven, 2 Cor. 12.4 and hear unspeakable words which were not lawful for a man to utter) should have need of the Intercession of any of those Converts of his, which he had so lately catechized in Christianity; yet wee see what he writes to the Thessa­lonians, 1 The. 5.25 Brethren, pray for us. And to the Hebrews, Heb. 13.11 Pray for us; for we trust we have a good conscience in all things, willing to live honestly. Nay Pharaoh and Simon Magus were not so hard hearted, [Page 261]though in the gall of bitter­ness, but they allowed and desired the intercession of Gods servants. Intreat the Lord (saith Pharaoh) that there be no more mighty thun­drings and hail. Exod. 9.28. Acts 8.24 And pray ye unto the Lord for me (saith Magus,) that none of these things which ye have spoken come upon me. Whereupon Saint James laid it down for a Canon to be observed of all the faithful, James 5.16 Confesse your sins one to another, and pray one for another, that ye may be healed. Which two Ingredi­ents make an excellent Soul­salve for all spiritual wounds and bruises. And therefore we have so divers and effe­ctual formes of Intercession in our Church-Book, that I may wel use the words to you [Page 262]that Boaz sometime did unto Ruth, Ruth 2.8. Hear ye not, my Daugh­ters? Go not to glean in ano­ther field, neither go from hence; for here you shal find that will satisfie. The pat­tern of Intercession we have from our Saviour, for his Apostles, Successors, and Converts, John 17. (as we had his general prayer be­fore for all things necessary, Matth. 6.) conformable to which we have framed that excellent Intercession in our Leiturgy, under the Title of Let us pray for the whole estate of Christs Church militant here on earth, in these words, Almighty and everlasting God, which by thy holy Apostle hast taught us to make prayers and supplications, and to give thanks for all men, &c. This [Page 263]Prayer is to be had by heart, and alwayes used upon any occasion. And in particu­lar, find we not further In­tercessions for the King, Queen, and Royal Progeny, Bishops and all the Clergy, most orderly following one another? To the same pur­pose are those interchangea­ble Intercessions betweene Priest and People, O Lord, shew thy mercy upon us; and grant us thy salvation. O Lord save the King, &c. Which your little ones may be brought to repeat in an­swering one another. The like passages are interposed in Matrimony for the parties marryed; O Lord save thy servant and thine hand-maid, that put their trust in thee, &c. In the Visitation of the [Page 264] sick, O Lord save thy servant which putteth his trust in thee, &c. And at your Womens-meetings, commonly called Church-going, O Lord save this woman, thy servant, which putteth her trust in thee, &c.

Perswade your selves (my Daughters) these things are not to be little set by. This simplicity in coming to God with good hearts and humble minds, in obedience to our Mother the Church, which hath thus directed us, will be more acceptable to him, and more prevalent then Balaks seven Altars, and Ba­laams thence fetching Pro­phecies. Nay, then the Sacrifice of a Bullock (to use the words of the Psalmist) that hath horns and hoofes. Psal. 69.32 [Page 265]For God is not taken with quaint inventions, or excel­lency of speech, 1 Cor. 2.1. (as the A­postle tels us) The wisdom of this world to him is but fool­ishness; chap. 3.19. chap. 4.20. and his Kingdome consisteth not in words, but power. If our hearts therefore condemne us not, God is greater then our heart, and knoweth all things. And then (saith the bles­sed Apostle) we have con­fidence towards God; 1 Joh. 3.20 21, 22 and whatsoever wee ask, wee receive of Him, if wee keep his Commandments, and doe those things which are pleasing in his sight. And so wee may close with the man after Gods owne heart, Psal. 69.33. The humble shall consider this, and bee [Page 266]glad. Seek ye the Lord (in this way) and your foul shall live.

CHAP. V. Of Thanksgiving.

WEll may Thanks­giving follow Intercession; which is the only high-rent that God expecteth for all his infinite blessings bestowed upon us. Amongst the Sa­crifices of the Old Testa­ment, this of Thanksgiving hath a special prescription, Lev 7.12. to be tempered with plenty of oyl of gladness, that maketh the face to shine. Ps. 24.25 In this be­half the Psalmist is so copious [Page 268]that it is hard to pitch upon any passage, wherein he seemeth more expressive then other. In that nine­ty second Psalm which car­ries the Title, for the Sab­bath day no entrance is found but by the door of Thanks­giving, It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O thou most high. To tell of thy loving kindnesse early in the morning, and of thy truth in the night season. Upon an Instrument of ten strings, and upon the Lute, upon a loud In­strument, and upon the Harp. Church-musick then in those dayes was not held Supersti­tious, but taken in for an help to set forth Praise and Thanksgiving. For per­formance of which duty, so [Page 269]many ties are upon us, that the Prophet cryes out, as de­stitute of expressions, Psa. 116.11 What reward shall I give unto the Lord for all the benefits he hath done unto me? and can resolve no otherwise for himselfe, but, Psal. 145.1 Every day will I give thanks to thee, and praise thy name for ever and ever. And for stirring up of others to the same duty, O praise the Lord (saith he) for it is a good thing to sing praises unto our God; yea, Psal. 147.1 a joyful and pleasant thing it is to be thankful.

But what need we go fur­ther, where we have the pra­ctice of our Saviour to lead us? I thank thee, O Father, Mat. 11.25. Lord of heaven and earth, be­cause thou hast hid these things from the wise and prudent, and [Page 270]hast revealed them to babes: Even so Father, for so it seem­ed good in thy sight.

According with this, we have that large form of Thankgiving, besides ma­ny others (to stirre up our selves and others) of the Kingly Prophet, Psal. 136. O give thanks unto the Lord, for he is gracious, and his mercy en­dureth for ever. O give thanks unto the God of all gods, for his mercy endureth for e­ver: O thank the Lord of all Lords, for his mercy endureth for ever; and so going on in numbring up Gods bles­sings, for which thanks were due, with a repetition from whence they proceeded, from Gods mercy, not our de­serts, for his mercy endureth for ever. He ends as he be­gan, [Page 271]as though in his ac­knowledgment he had never said enough, O give thanks unto the Lord of heaven, for his mercy endureth for ever. O give thanks unto the Lord of Lords, for his mercy endu­reth for ever.

Upon this ground pro­ceed the four and twenty Elders, representing the whole Church of the Faithful, fal­ling upon their faces and wor­shipping. We give thee thanks, Rev. 12.17. O Lord God Almighty, which art, and which wast, and which art to come, because thou hast taken unto thee thy great power, and hast reigned.

From these and the like patterns our Leiturgies forms are derived.

A Thanksgiving for raine in time of drought, [O God [Page 272]our heavenly Father, who by thy gracious providence dost cause the former and the latter rain to descend up­on the earth, &c.]

For fair weather, [O Lord God, who hast justly hum­bled us by the late plague of immoderate rain and waters, &c.]

For Plenty, [O most mer­ciful Father, which of thy gracious goodness hast heard the devout prayers of the Church, &c.]

For Peace and Victory, [Almighty God, who art a strong Tower of Defence unto thy servants against the face of their enemies, &c.]

For Deliverance from the Plague, [O Lord God which hast wounded us for our sins, &c.]

After receiving of the Lords Supper, [Almighty and everlasting God, wee most heartily thank thee, for that thou dost vouchsafe to feed us which have duly re­ceived these holy Mysteries, &c.]

And last of all, under the Title of Prayers most commonly set in the end of the Church-Book, what a complete form of Thanks­giving have we, that thus be­gins? [Honour and Praise be given to thee, O Lord God Almighty, most dear Father of heaven, for all thy mercies and loving kindness shewed unto us, &c.] Which ends with this most pious and necessary petition, to be used at all times, and on all occasions, Let thy mighty [Page 274]hand, and out-stretched arm, O Lord, be still our de­fence, &c.]

For your Sexe also (my Daughters) is not to be o­mitted the Thanksgiving of women after Child-birth, commonly called the Churching of Women, (though latter times have held it su­perfluous, if not superstiti­ous): wherein, [Forasmuch as it hath pleased Almigh­ty God of his goodnesse to give you safe deliverance, and preserved you in the great danger of Child-birth.] You are called upon to be thankful heartily, and to pray with the words of the Psalmist, Psal. 121. I have lifted up mine eyes unto the hills from whence cometh my sal­vation; my help cometh [Page 275]from the Lord which hath made heaven and earth. And that which followes, ( The Sun shall not burn thee by day, nor the Moon by night, &c.) is not imper­tinent (as some will have it) in as much as it a­scribes all preservation to God at all times, and in all places, in our greatest extremities. When more punctual devout and judi­cious Thanksgiving upon surer grounds and authori­ty shall bee tendred to you (my Daughters) you may satisfie your consci­ences in making use of them. In the meane time you and yours may feed on the milk which your Mother the Church so plentifully affords [Page 276]you; and not cast a­bout for change of Nurses who will scarce prove so na­tural.

CHAP. VI. Of Praises.

PRaise is a due acknow­ledgment of Gods infinite excel­lency, expressed in his works of Power, Mercy and Justice. It hath such affi­nity with Thanksgiving, that most commonly they go to­gether, and usually are ta­ken one for the other. Psa. 145.11 As in that Psalm. All thy works praise thee, O Lord, and thy Saints give thanks unto thee. I will magnifie thee, Ver. 1, 2. O Lord my King; and will praise thy Name for ever and ever. E­very day will I give thanks to [Page 278]thee, and praise thy Name for ever and ever.

Notwithstanding, how­soever Magnifying, Praising, Blessing, and giving of Thanks to God are used to the same purpose; yet praise may belong to Excellency which we are not bound to thank; whereas Thanks in­cludeth Praise for affording us a Blessing, by which wee are obliged to magnifie the Donor.

In the Old Testament, those that will seek for forms in this behalf, shall find all the Psalmes of David in the Original to come under the title of The Book of Praises. Not that all Psalmes there­in may be so termed, but because the most part are so, that gives the [Page 279]nomination to the whole.

And Samplers for Prai­ses to you (my Daughters) may be as pertinent, that of Miriam registred to all poste­rity for imitation in these words, Exo. 15.20. And Miriam the Pro­phetesse, the sister of Aaron, took a Timbrel in her hands, and all the women went out af­ter her with Timbrels and with Dances (none being so scrupulous in those dayes as to take exceptions at them) And Miriam said, Sing ye un­to the Lord, for he hath cri­umphed gloriously, the horse and his rider hath he throwne into the sea. O what an ex­cellent Emulation it is be­tweene men and women, when they contend who may praise God most for his Blessings bestowed [Page 280]upon them! In the same straine of praises is the con­sort of Deborah and Barak, for the overthrow of Gene­ral Siserah: Judges 5. Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves, &c. In comparison of which piece, the highest touch of Heathen Poetry sounds but flat and live­lesse.

Neither must the good­wives of Bethlehems praising of God for the birth of O­bed, King Davids grand-fa­ther, be thought not worthy to be imitated upon the like occasion, Rut. 4.14, 15 And the women said unto Naomi, Blessed be the Lord which hath not left thee this day without a kinsman, that his name may bee famous in Israel. And he shall be [Page 281]thee a restorer of thy life, and a nourisher of thine old age; for thy Daughter in Law, which loveth thee, which is better to thee then ten sonnes, hath born him.

Thankful Hannahs Hymn is tuned to the same key, for the birth of her son Samuel, And Hannah prayed and said, 1 Sam. 2.1. My heart rejoiceth in the Lord, my horn is exalted in the Lord, my mouth is enlarged over mine enemies, because I rejoice in thy salvation.

But eminent above all the rest is that Magnificat, or Song of Praise and Thanks­giving of the most blessed Mother-maid, Luke 1.46 retained in our Leiturgy, to be alwayes repeated. Wherein Humi­lity in her greatest advance­ment, referring all to Gods [Page 282]glory; and reflecting still upon the Churches good is most lively set forth, He hath looked upon me a poor wretch regarding the low, and inconsiderable estate of his Hand-maiden, passing by the flourishing Pomp of the rich and mighty: He hath re­membred his mercy for the re­demption of Israel, according to the promise made to our forefathers; and therefore, My soul doth praise and mag­nifie the Lord, and my spirit rejoyceth (not for any worth found in my self, but) in God only my Saviour. O that the proud ones of these times would but think upon this! This one patterne might be sufficient to take down their haughty looks, and new fangled attires, by [Page 283]minding them that the bles­sedst amongst all women was otherwise affect­ed.

In the like straine is that Benedictus of holy Zachary, Luke 1.68. Blessed, or, praised be the Lord God of Israel, for hee hath visited and redeemed his people, &c. And that, Psal. 100. O be joyful in the Lord all yee Lands, serve the Lord with gladnesse, and come before his presence with a Song. O go your way into his gates with Thanksgiving, and into his courts with praise; be thank­ful unto him, and speak good of his Name. And it is worth the noting, that as the Book of the hundred and fifty Psalms begins with, Blessed is the man (or, many blessings are upon that man) that hath not walk­ed [Page 284]in the counsel of the ungod­ly, but kissed the Son and or­dered his walks to God, to which the first fifty Psalmes especially lead him: Neither stood in the way of sinners, which the second fifty beats him from as most dangerous: So the third fifty, plucks him and his from the Seat of the scornful, lift him up with Psalms of Degrees, and Hallelujahs to thank and praise the Maker and Preser­ver of all things, sealing all up with this conclusion, Let every thing that hath breath praise the Lord.

Wherefore let not the Te Deum, [We praise thee, O God, we acknowledg thee to be the Lord,] or the Be­nedicite, the following Can­ticle, [O all ye works of the [Page 285]Lord, blesse ye the Lord, praise him, and magnifie him for ever,] be thought superfluous in our Leiturgy, for not having that Canoni­cal Authority, which the former Scriptures have; lest our Sermons and unpreme­ditated praises and prayers should be in that respect ex­cepted against, and so Preaching be discredited, as bordering too neer some­times upon Apocrypha. Let it be sufficient then, that such holy prayers have ground in Scripture, from which, as the Articles of our Creed, they are deduced and framed to the capacitie and memo­ries of all that cannot bee more edifyingly instructed. So [Glory be to the Father, and to the Son, and to the [Page 284] [...] [Page 285] [...] [Page 286]Holy Ghost,] so often re­peated to uphold the Do­ctrine of the sacred Trini­tg against the ancient and moderne Hereticks: and that Angelical Rapture used after receiving of the Lords Supper, [Glory be to God on high, and in earth peace, good will towards men. We praise thee, we blesse thee, we worship thee, we glori­fie thee, we give thanks to thee for thy great glory, O Lord, &c.] are such col­lections, whereby young men and maidens, old men and children may praise the Name of the Lord, Psa. 148.12 as the Psalmist exhorts them to do. With whom we may safely conclude, in that which our Leiturgy takes up for an entrance, Psalm 95. O come, let us [Page 287]sing unto the Lord, &c. with the Postscript of that good wish, Psal. 40.19. Let all those that seek thee be joyful and glad in thee; and let such as love thy salva­tion say alwayes, The Lord be praised.

CHAP. VII Of Comminations, or Cursings.

COmmination in our Leiturgy is a part of Church-Disci­pline, whereby Gods judg­ments are denounced against notorious offenders, to ter­rifie them from their despe­rate courses, and to put a stop to others, that they fol­low not them in their dam­ned wayes, which by their [Page 289]owne mouthes they have pronounced accursed.

This is grounded on the twenty seventh of Deutero­nomy, with little alteration of words or matter, for the applying it to our time. And to the same end serve the Woes denounced by our Saviour ( Matth. 23) against the hypocritical Scribes and Pharisees; which will never be out of date, as long as the same sins are fomented, and thought good policie, and not heartily repented of amongst Professors of Chri­stianity.

With this Commination the Church-Excommunication hath a neer affinity, where­by obstinate notorious offen­ders are excluded from the [Page 290]benefit of the Saints commu­nion, and delivered unto Sa­tan (as the incestuous Co­rinthian was by Saint Paul) to the destruction of the flesh, 1 Cor. 5.5. that the Spirit might be sa­ved in the day of the Lord Jesus.

These warrantable pra­ctices of Primitive Discipline considered as they ought, should breed a restlesse hor­ror in the consciences of those that lye under such censures. Gal. 6. For, Be not de­ceived, God is not mocked; who will not have his Church neglected; whose priviledges of binding and loosing here on earth are en­rolled in heaven. Mat. 18.18 And if we account it a slight mat­ter, to bee reckoned of [Page 291]Gods people, as an Hea­then or Publican; at the last admittance of the faith­ful and obedient into the New Jerusalem, a better por­tion cannot be expected for us, Rev. 21.8. and 22.15 then to be shut out with Dogs, and Socerers, and Whore-mongers, and Murde­rers, and Idolaters, and For­gers and approvers of lyes, into that utter darknesse, where shall be weeping and gnashing of teeth, and the worm dyeth not, and the fire goeth not out.

But that which may be more useful for you (my Daughters) and more con­sonant to prayer, which we have in hand, is Impreca­tion or Cursing; how farre that is to be detested, and [Page 292]yet in some cases to be al­lowed as a commendable Prayer.

Such Imprecations then may either be upon unreason­able creatures, or reasona­ble.

So the Serpent is cur­sed above all cattel, Gen. 3.14 for be­ing an Instrument of the Di­vel to seduce Man.

The ground is cursed for mans sake, that had yeilded to the divel so easily to transgress his Makers com­mand.

Likewise in the New Te­stament. Mat. 21.9. did the Figtree that yeilded only leaves in stead of fruit, escape the curse of our blessed Saviour?

These things are not for our practice, but observati­on, [Page 293]to catechize us, that as nothing prospereth without Gods blessings; so when he curseth, the least good or scruple of comfort cannot be expected.

It is a fashion of divers, when their horse stumbleth, to wish, The Divel take him; or when any thing thwarts their will, to bid a vengeance upon it, or the like.

Such Imprecations are intolerable abuses in Chri­stianity, and give no fur­ther content then that which the Psalmist speaks of, Psa. 109.16 His delight was in cursing, and it shall happen unto him; he lo­ved not blessing, therefore it shall be far from him.

Imprecations against rea­sonable creatures may be ei­ther [Page 294]against such as are blas­phemers & profaneners of Gods Name and Worship, Destroy­ers or persecuters of his Church and Saints, Oppressors of their Countries wholesome Lawes and Liberties, or against o­ther persons or Societies, that by private injuries, have wronged us or ours.

That Blasphemers, and Profaneners of Gods Name and Worship, Destroyers and Persecuters of his Church and Saints, oppressors of their Countries Laws and Liberties, or making any approaches that way, lye under the curse of God and all good people, no man may doubt, that find­eth a mongrel boy stoned to death for blasphemy, Levit. 24.14. Achan and all his [Page 295]family executed for Sacri­ledg, Josh. 7.22. Meroz cursed bitterly for not coming to help Gods people against the mighty, Judg. 5.

So that those Psalmes of David, the eighty third, and the one hundred and ninth, with like passages in others, may be thought not so much Prophecies what will befal the wicked, as Imprecations to implore Gods justice to take vengeance on them, that continue still in their obsti­nate courses. Smite through the loines of Church-Opposers, is a passage of Moses bles­sing upon Levies enemies, Deut. 33.11. Let him be A­nathema, Maran-atha (saith Saint Paul) whosoever loveth not the Lord Jesus Christ, [Page 296]1 Cor. 16.22. And from the same incensed zeal pro­ceeded that against the Fa­ctors for a new Gospel a­mongst the giddy Galatians, Galat. 1.8. Though wee, or an Angel from heaven preach any other Gospel unto you, then that which we have preached, let him be accursed. And, As we said before, so say I now again, If any man preach any other Gospel unto you, then that ye have received, let him bee accursed. Here is Curse upon Curse, but upon just cause, and a sup­posal, that damnable Se­ducers should make head to affront Gods truth. Where the Imprecation or Curse (as you see) is in a publick Cause, and [Page 297]levelled against the sins, ra­ther then the persons of the offenders. For those, if it so please God by prayer and repentance may be reco­covered; as Peter after de­nying his Master, when he had cursed and sworn that he knew not the man. Matth. 26.74.

All this will stand well with our Saviours mildest Doctrine and Practise; I say unto you, Love your e­nemies, blesse them that curse you, do good to them that hate you; and pray for them that despitefully use and per­secute you, Matth. 5.44. For personal wrongs may and must be forgiven where a curse is ever due to the op­posers of all true peace and [Page 298]piety. Whence wee have that highest pitch of chari­ty in his extremest Agony on the Crosse towards his scorning and brutish Execu­tioners, Father, forgive them, for they know not what they do, Luke 23.34. Thus when he was reviled, he re­viled not againe, when he suffered, hee threatned not, 1 Pet. 2.23.

No such words ever pro­ceeded from his sacred lips, I may forgive, but I will ne­ver forget; I shall find a time to cry quits with you; or, The plague of God fall upon him that so divellish­ly wrongs me, or the like: No, he commits himself on­ly to him that judgeth righ­teously; who will plead the [Page 299]cause of the innocent, Psal. 35.1. with them that strive with him, and fight against them that fight against him; and say unto his soul, I am thy salvation. For vengeance is mine, Rom. 12.19. and I will repay, saith the Lord. Therefore if thine enemy hun­ger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head.

And according to this calme and Christian tem­per, I make no doubt, but Gods Spirit directed the learned, pious and judicious Compilers of our Church-Leiturgy to insert that cha­ritable prayer, to be ten­dred to God on Good-friday (as we call it) for all sorts of people for whom our Sa­viour [Page 300]suffered, that by belie­ving in him, they might ap­prehend the only meanes of their salvation. [Merci­ful God, who hast made all men, and hatest nothing that thou hast made, nor wouldst the death of a sin­ner, but rather that he should be converted and live, have mercy upon all Jews, Turks, Infidels, and Hereticks, &c.]

To such Charity and Bles­sing we all are called (as the blessed Apostle instructs us) that we should inherit a bles­sing. 1 Pet. 3.9

The exemplary King Da­vid, in settling of his family (as it was touched before) would not endure that any (1.) Psal. 101. Unfaithful, (2.) Fro­ward; [Page 301](3) Scandalous, (4) Slanderous, (5) Proud, (6) Cheating, (7) Lying person should have any resi­dence in it.

And if you (my Daugh­ters) do ever expect Gods Blessings upon you or yours, (1.) Irreverent mention of Gods holy name, (2) Lying, (3) Swearing, (4) Cursings, (5) Calumnies, (6) Profane jestings, especially on Gods Word or Ministers, (7) Rot­ten communication, that cor­rupts good manners, must not once bee countenanced or named amongst you, but knockt (as it were) in the head with your most effe­ctual reproofs and correcti­on. Which if you shall religiously do in zeal to [Page 302]Gods glory, and not out of a passionate disposition, to vent your own mis-be­seeming harshnesse, then shall you bee delivered from the hand of strange children, Psa. 144.11 whose mouth talketh of va­nity, and their right hand is a right hand of iniquity; then shall your sonnes grow up as the young plants, and your Daughters be as the polished corners of the Tem­ple; your garners shall bee full of all manner of store, your sheep shall increase, your Oxen bee strong to labour, without decay, leading into captivity or complaining in your streets.

And thus have you (my dear Daughters) the [Page 303]best Legacy which my ruined worldly estate, a­mongst so many distractions could lay together for you. Wherein you may take notice, that of purpose I have tyed my selfe to the Scriptures and Church-Book, not adding any Quotation of any other Au­thours (who yet notwith­standing are plentiful and profitable in this kind) or Prayer of mine owne making; to let you to un­derstand, that in those two books you shall have sufficient, if you set your hearts to make true use of them, without coasting about for any newer refined Directories.

I end with that Col­lect [Page 304]appointed for the fourth Sunday after Epiphany, which especially sorts with the times wherein we live, and was commended unto mee by your Grand fa­ther John Prideaux, my dear Father, when I was a boy, in the time of a Plague. The words are these:

O God, That know­est us to bee set in the midst of so many and great dangers, that for Mans frailenesse we can­not alwayes stand up­rightly, grant to us the health of Body and [Page 305]Soul, that all those things which we suffer for sinne, by thy help wee may well passe and overcome, through Jesus Christ our Lord.

To this you may add (if you please) the Collect for the second Sunday in Lent.

Almighty God which dost see that we have no power of our selves to help our selves, keep thou us both outward­ly in our Bodies, and [Page 306]inwardly in our Souls, that wee may bee de­fended from all adver­sities which may hap­pen to the Body, and from all evil thoughts which may assault and hurt the Soul, through Jesus Christ our Lord. Who make You and Yours Parta­kers abundantly of all Temporal, and Spiritu­al Heavenly Blessings, External, Internal, Eternal. To Whom with the Father and the Holy Ghost, Three [Page 307]Persons, and One God, be all Honour, Might, and Majesty, in Pray­er, Prayses, and Thanksgiving ascribed both now and ever­more. Amen.