Enter into thy Closet, OR A METHOD AND ORDER FOR PRIVATE DEVOTION.

A Treatise endeavouring a plain dis­covery of the most Spiritual and Edifying course of Reading, Meditation, and Pray­er; and so, of Self Examination, Humilia­tion, Mortification, and such most necessa­ry Christian duties, by which we sue out the pardon of our sins from Heaven, and maintain an holy Converse with God.

Together with particular perswasives there­unto, and helps therein.

Zech. 3. 2. Is not this a Brand pluck'd out of the Fire?

London, Printed for John Martyn, and are to be sold at Will. Faithornes without Temple. Bar. 1666.

AN ADMONITION TO THE READER.

WHat it is the fa­shion to call an Epistle to the Reader, or, if it be somewhat longer, a Pre­face, the Author stiled an Admonition, or Advertisement to the Reader, that by a more unusual title he might the more surely draw him to read it, before he doth the Book.

And the first thing, which he admonisheth thee of, Good Reader, is, that thou neither question nor scruple what judgment he is of, before thou hast considered what he here saith: nor that when thou shalt have read a little way into the Book, thou make such conjectures of its Au­thors opinion, as to con­clude the book fit onely to be laid aside by thee, be­cause he, who writ it, may haply discent from thee in [Page] some matters. He very little meddles with any matters here, in which it is likely that any sober Christian discents from him. A dis­rellishing expression, or a chapter, should not be war­rant enough to thee for thy sentencing him this or that, and rejecting what else he says for thine and common good. Perhaps he may make mention of a Common­prayer-book, or Holy days, on­ly to draw in them, who will hear of no devotion [Page] which rejects these, but ex­ecrate it still as Fanatical, to the reading his Book, and thereby to a more se­rious and Christian use of those things, than what all are guilty of. Perhaps, on the other side, he may be in good earnest, and thinking them right Christian and useful, commend them to thy practice, and direct thee, so to use them, as that thou shalt by such use of them begin less to quarrel with them. Either design is [Page] honest, and it is no matter whether it is, which he hath, nor who, or what he is. He would onely have thee to take him for a man of serious and sober princi­ples, and one who would have all that profess Chri­stianity to be such also: (and such thou must either take him to be, or else, be­ing that thou knowest him not, and so canst not know him to be otherwise, thou art uncharitable: ) And as being such, that, which he [Page] endeavours here, is to bring thee seriously upon thy knees before God, there to examine thine heart and actions according to that Christian rule, which in­dispensibly enjoynes thee Charity, Meekness, Mode­ration, Peaceableness, and such sweet Virtues; which if thou do but use thy self to, thou wilt judge thy self no otherwise a Christian than as these Christian Graces are in thee, and re­ceive, as a new-born babe, [Page] the sincere milk of the do­ctrine of godliness, come it to thee in what vessels soever.

Another thing, which he hath to advise thee of, is matter of direction in the use of this Book: in which case his desire to thee is, that thou wilt first read o­ver the Table, which is at the beginning of it, and mark the substance of what he there promiseth to treat of; that then, if thou re­solve to make use of this [Page] method for thy devotion (and, the Author thinks thou wilt, if thou have the patience to consider it, and canst obtain leisure of thy self to practice it) that thou wilt read the Book once or twice over, and endeavour, by attent consideration, to understand it; and when thou hast once got the Book thus into thine head, the practice will soon grow easie (he is sure, at least, most sweet and blessedly delightful. ) Be but per­swaded [Page] to try it one month or two, and see if thou canst find in thy heart to be so injurious to thine own fe­licity, as to lay it aside a­gain.

Somewhat too there should be said as to what is likely to be objected a­gainst the contents hereof. It may haply be conceived, there are here some practi­ces directed to in ordinary Devotions, which are too high for every mans reach (as is meditating upon [Page] Scripture, in such sort as is here taught, endeavouring the mortification of sin in such rational methods, &c.) some circumstances too, as to the place of re­tirement, unnecessary, or above most mens conditi­on, &c. As to the former of which, the Authors an­swer is, that patterns of this nature must not be set too low, for that men are apt rather to aim under than over; that he thinks there is very little of practice [Page] here, by which a plain ca­pacity may not understand somewhat, which he will conclude to be his duty, though it may be he reach not all in that case; and further both as to this and to the latter point suppo­sed to be objected, that the higher matters and more curious circumstances are commended onely to men of abilities, estates and lei­sure suitable: Let all go as high as they can, and their devotions will be sure to [Page] be more compleat, than if they had aimed lower.

Now, which is all that shall be added, possibly some may think such Books as these needless at present, after so many ex­tant in this kind already. Hereunto the Authors A­pology might be, that the number of such books is much at present lessened by those merciless flames, out of which the provi­dence of God saved this Book (when it was in a [Page] manner all printed off save this Preface) that this preservation of it is some excuse for its appearance, and presage that it may not be altogether fruitless: But this being waved, that which was his answer in the Preface, which those forementioned flames con­sumed, when the Book it self escaped, is, that he is not much read in our Eng­lish books, and so knows not what or how many of this nature are extant; but [Page] that of those, which it hath been his lot to see, he knows none, which do more aim at the hitting the genius and humour of every mans devotion (be he of what judgment he will) than he hath done in this; and that, be the Reader a conforma­ble person, or any of the contrary perswasions, if he be but serious, and resolved not to reject the main, which he cannot but like, for a page or two, which though he may not much brook, [Page] yet he can scarce be very angry with; the Author be­lieves such person will not think his pains to no pur­pose: However, that, in this hope he cannot but be con­fident, that the meer wri­ting and publishing hereof will be a perpetual engage­ment to himself of a more strict and circumspect life; and that therefore, if in none other, yet in this re­spect, it comes not forth in vain.

A TABLE OF THE CONTENTS.

The First Part contains onely a preparatory discourse and introduction to the rest.
  • Chap. 1. OF the necessity of Privacy and those Christian duties which require it.
  • Chap. 2. Of the situation and furni­ture of their closet who have choice.
  • [Page]Chap. 3. Of the most common entrance into our closets.
The Second Part treateth of solemn retirement to our Closet, and our daily duties there.
  • Chap. 1. That if I am a person of leisure I ought daily twice in the day to retire into my closet for de­votion sake.
  • Chap. 2. Considerations to perswade to daily devotion and prayer in pri­vate.
  • Chap. 3. Of the substance of every dayes private devotion: to persons of leisure, Reading, Meditation and Prayer.
  • Chap. 4. Of reading the holy Scrip­ture: the most edifying method and manner of reading it consulted of.
  • Chap 5. Of Meditation, and the most edifying course in it.
  • Chap. 6. Of Prayer. First of its substance and parts.
  • [Page]Chap. 7. Of the right manner of Prayer. First of its inward man­ner. Some considerations to quicken to sincerity and heartiness in pray­er. What graces are to be exercised in each part of prayer.
  • Chap. 8. Of the best outward manner of prayer in sit postures and fit words. Of praying by gift, and the inconveniencies alledgable in this case against it. Of praying by form, and the inconveniencies in this case alledgable against it. An ac­commodation and reconcilement of both.
  • Chap. 9. A form of prayer made ac­cording to the former Accommoda­tion, which may be used in our morning privacy.
  • Chap. 10 A form of prayer made as the other, which may be used in our evening privacy.
  • Chap. 11. Some further directions touching the use of these pray­ers.
The third Part treateth of a more solemn retirement in­to the Closet upon Holy­dayes and Sundayes, and duties then and there.
  • [Page]Chap. 1. That our devotion should be greater upon Holy-days than on or­dinary days. The end of Festivals, and their vindication from abuses and cavils.
  • Chap. 2. What there should be of new in our private devotions upon Holy­dayes.
  • Chap. 3. An Exemplification or Pra­ctice of the former rules in Christ­mass day, with a fit prayer to be added to my ordinary prayers there­upon.
  • Chap. 4. An exemplification of the same rules in St. Stephens-day, with a prayer which may be used on any Saints day.
  • Chap. 5. Of what remains to compleat [Page] our private Festival devotions, viz. Alms giving.
  • Chap 6. That the Lords day ought to be kept holy, and what the keeping it holy means.
  • Chap. 7. Of preparation for the Lords day. A preparatory prayer thereto.
  • Chap. 8. Of the true manner of san­ctifying the Lords day
    • §. 1. Before going to Church.
    • § 2. Of secret devotion in the clo­set before going to Church
    • § 3. Of devotion in the family be­fore going to Church. A digression touching what our devotion in the family is alwayes to consist of.
    • § 4. Of resorting to the Church.
    • § 5. Of due behaviour in the Church.
    • § 6. Of due behaviour betwen morning and evening service.
    • § 7. Of resorting to evening ser­vice.
    • § 8. Of the duties after retun from evening service.
The fourth Part treateth of most solemn retirement in­to the Closet for humiliati­on of our selves, and duties there.
  • [Page]Chap. 1. An account of what is to be treated of particularly in this part.
  • Ch 2. Of the nature & ends of fasting.
  • Chap. 3. That fasting is a Christian duty.
  • Ch. 4. How often a Christian is to fast.
  • Chap. 5 Of preparatory acts for pri­vate fasting dayes.
  • Chap. 6. The order of true humilia­tion, or penitentiary devotions.
    • § 1. The entrance unto this work how it should be.
    • § 2. Of reading so as to fit my self for self-examination.
    • § 3. Of self examination and the view of our life.
    • § 4. Of the endeavour of godly sor­row. How to work our selves to it.
    • § 5. Of Repentance, which is the effect of godly sorrow, its true na­ture and way of practice.
    • [Page]§ 6. An exemplification of the for­mer rules in two sins.
    • § 7. A further consideration of Repentance in regard to some particular sins.
    • § 8. Of that faith which is requi­red in order to the pardon of sin.
    • § 9. Of prayer upon such fasting dayes. A prayer which may be used on such dayes, made according to the rules of the former.
    • § 10. Of my offerings to God for the use of the poor requisite on my fasts, and of my carriage after my devotions finished.
  • Chap. 7. Of great and more solem, Fasts, and the work thereof.
  • Chap. 8. The Conclusion of all.

ERRATA.

PAge 9 line 12. read or: p. 26. l, 14. r. one: p. [...] l. 26. r. as to the: p. 49. l. 16. r. an end: P. 57. l. [...] r. they may be: P. 71. l. 21. r, admiration: P. 79. l. 7. [...] cannot, except: P. 84. l. 7. add off: P. 111. l. 19. [...] prayer: P. 124, l 24. r. light: P. 150. l. 26. r. lamentatine P. 156. l. 9. r. comprise: P. 158. l. 17, r my: P. 152. l. 16. [...] will, I presume, be: P. 178. l. 3. r. dispence: P. 184. l. 1. 1. left. P. 222. l. 20. dele fully: P. 243. l. 12. dele not: p. 26 [...] l. 3. r. righteousness. To trust.

Enter into thy Closet. OR, A METHOD For Private Devotion:

Part I.

Chap. I. Of the necessity of Privacy, and those Christian duties which require it.

THat person can no wise be esteemed a serious and through Christi­an, uprightly and cor­dially discharging his duty towards God, who is a stranger unto privacy, and useth not to with­draw himself from company, even [Page 2] the company of his neerest friends, presenting himself alone before God: For that besides the worship of God, which we performe to him in the publick assemblies, and joynt­ly with the rest of the Family, of which we are members, besides, I say, praying, hearing, and receiving, &c. in the Church, and praying with the people of our own house, there are several religious duties to be performed by us, without which the power of godlinesse can never be kept alive in our hearts, nor the ser­vice, which before or with others we do unto God almighty, be through hearty and compleat; which duties I say can never be performed as they should be, if we are in company. To wit,

First it is indispensibly necessary that a Christian often examine him­self, take account of his own state and actions, whether his heart be so sted fast in holy purposes as it hath been or ought to be, or as he hath vowed to God it should be: whether his [Page 3] practices of late have been answer a­ble to such resolutions and engage­ments, as he hath made: or whether his heart be more indifferent and careless than it was, his actions more loose and irregular; This, I say, is absolutely necessary to an holy life: for that without it he may insensi­bly go back and grow worse, he may delay his returns unto God, or not return after several wandrings, and (if suddenly catcht) die without the particular repentance of many sins.

Secondly, it is as necessary that a Christian confesse himself to Al­mighty God, that is, that having taken such an account of his wan­drings, he acknowledg them, be­waile them and beg pardon of them before God.

Thirdly, because repentance can­not be without reformation, it is necessary that he consult and consi­der with himself how he may grow better; what occasions of his sins there were, which may be avoided; [Page 4] what means of the contrary virtues, which may be used; and resolve se­riously with himself, that these and these occasions he will avoid, these and these means use.

Now forasmuch as such resoluti­ons can never be upright and firme, except made with deliberation, heed and thoughtfullness; and for­asmuch as such deliberation cannot be taken in company, nor all things duly weighed, where we have a crowd of occasions and objects to take of our thoughts, it is therefore necessary that for such work we be alone: and in the other cases, be­cause that examination of our selves must needs be very slighty & short, which we make while we sit and talk with others; because also those con­fessions, which we make in publick or with others, may be, and most frequently are, too generall to reach our particular cases and sins, it is therefore necessary for the doing of them also, that we retire or go a­lone.

And to Conclude, because he that would keep himself close to the waies of holiness, must do all these things often, it is therefore necessa­ry, that he be often alone, at least as often as with any tollerable con­venience he can, and, to that pur­pose, if his condition admitt or will afford it, that he have a place conve­nient to retire to, which we will call a Closet.

Chap. II. Of the Situation and furni­ture of their Closet who have choice.

NOw (it being supposed that my condition allowes me so much choice, as that I might have it so) my Closet would I have no unplea­sant place, as sweetly situated as any place of my house, that I might de­light to be therein; and by no means a low or darksome room, but [Page 6] as high as I well could: for that so it will be most remote from the noise, company, and disturbance of the people who are busied usually below; and besides that, some se­cret property there is in such high and eminent places, whence we may behold the heavens and overlook the earth, which to me much raiseth the soul and elevates the affections, as if we derived or partaked more from heaven, by how much neerer we come to it. Our Saviour there­fore used to go up into a mountain to Acts 10. 9. Acts 1. 13. & 20. 8. pray: and St. Peter went up upon the house for the same purpose, that is probably into an upper room such as the Disciples were assembled in. And if it might be my passage there. unto should be through two other outer rooms, at least through one, the door or doors of which I might ever have shut when I [...] retir­ed, to the end that my [...] which many times I shall have occasion, for my own quickening, to use, might not to be heard without.

The furniture of my closet I would have a little more, than that of Elisha's chamber, A Table a Stool and a Candlestick: and instead 2 Kings 4. 10. of his bed, an hard couch or great chair on which I might some times lean my weary or aching head: But a couch the rather for that some­times I haply might find it necessary to spend the whole night there, and might thereon take some repose. To these I would add a Bible a Com­mon prayer book, two paper books (which when fild must be supplyed by two others) and a Pen and Inke. Another book or two (of which hereafter) I may also see occasion to add to these. A chimney, against winters cold, to make the place en­durable, if need be, a whole night, would be no contemptible conveni­ence. If besides these I there keep any thing, as Students do books, Gentlemen writings, and Ladies Me­dicins, &c. all these I would have placed on one side, or at least, one side I would have free from them, [Page 8] against which should either stand a table, or a Praying desk (that when occasion should be I might lay a book or paper before me) and the wall over such desk or table should be hung (if I were able to do it) with some stuff, of one colour, (Green the best) to the end that when there kneeling at my prayers, I might have in mine eye nothing to call away or divert my thoughts.

Chap. III. Of my most Common entrance into my Closet.

MY Closet being thus fitted, it is supposed that my recourse thereto is either more or less solemn. At no time (except upon most ear­nest and hasty occasions) should my entrance thereto, want the solemni­ty of a short (but hearty) Prayer. For this being a place principally designed for my devout retirement, [Page 9] and the performance of those pri­vate acts of worship which I owe to God, it becomes, by this its end and designement, after a sort separate or sacred, a certain secret Chappel for my self; and may not therefore wantonly or slightly be by me en­tred into. I say, not by Me: for what ever it is to others to me ought it to be reverend. As there­fore, when our ordinary occasions call us into our through Churches, we usually out of Reverence to him, to whom those places are de­voted, and in memory of those spi­rituall feasts, which we or our Christian brethren have there and in such places tasted, fall down on our knees and worship God, beg­ging his blessing upon us & his peo­ple, as often as there assembled, and praising him for the benefits, which we or his people have there partak­en of; so when I come, though up­on common matters, into my clo­set, yet considering with my self, that I am now in that place, where [Page 10] in I have so often worshipped (or at least resolved often to worship) God, and had sweet converse with him, in memory thereof, and for rea­sons hereafter mentioned I would kneel down and pray, to this or the like effect.

My good God, whom I here frequently and with my heart worship, Bless me I be­seech thee in the affaires I go about. Keep my heart with thee, at least ever keep it up­right before thee: And as of­ten as I here present my self, let thy good Spirit be present with me, to dispose me unto, and assist me in thy service, through Jesus Christ my Lord and Saviour. Amen.

And having thus or otherwise, as I am able, or have opportunity, prayed, I would forthwith apply my self to what I intended.

Now such course observed, as often as I enter my Closet, will be many waies advantageous to me. First, it will be a means to keep my heart much with God, and to recall it to him, in case my thoughts have too much wandred from him. It will make me spirituall in ordinary mat­ters and converse. Secondly, it may be a means to procure a blessing upon my undertakings. Thirdly, I may the better expect Gods pre­sence there, when I come purpose­ly to seek him.

It needs not after this discourse, to admonish that we ever take heed what matters here we do. I would not choose this as a place of my vainer discourse, or freer hours, as some do; who are ever severest in company, and allow themselves liberty in private or amongst their confidents, whom if they can but get into such a place, where neither mens eye, nor ear can reach them (as the closet for the main is sup­posed to be) their company shall [Page 12] be vain and srolick to as high a de­gree almost as any mens. I take it, and I am greatly deceived if I mis­take it, for a certain argument, that the serious belief of a God and of the World to come, is much wanting in his heart, who dare be naught, idle, or sinfully merry, if he can but get out of mans sight and cognizance.

PART II. Treating of Daily Closet-Duties.

Chap. I. That if I am a person of lei­sure, I ought daily, twice in the day, to retire into my Closet for devotions sake.

It followeth now to be considered of my more solemn retirement or entrance into my Closet. Now that I account a solemn recourse thi­ther, when my businesse there is purely devotion. And such recourse is either ordinary, or more speciall.

My ordinary retirement into my Closet should be daily, and that if my condition will conveniently ad­mit, as most mens may twice a day: oftener I may, as at noon, seldom­er I well cannot.

I am bound thereto upon the same grounds, upon which I am bound to pray twice a day: and the sum of them is, that the command saith, Pray continually; the mean­ing of which we cannot but take to be, 1 either pray alwaies when you may for other duties (that is, so much time as thou canst spare from the work of thy calling and due care of thy body, and other of­fices of Charity and Piety, spend in that duty of prayer) or else 2. (parallel to that of the continual burnt Offering which was called Continual, because ever continued in its course twice a day. ) Keep a continuall course of prayer morning and evening. And this the practices of the Saints in Scripture (which we may look upon as Exempl [...]fications [Page 15] of that forenamed command) to wit, the Practice of David praying Evening, Morning, and at Noon, of Psal. 55. 7. Dan. 6. Daniel as many times, and none that we read of less than twice, cannot but enforce upon us, as the least which can be our duty in this case.

If any think they are excused from private prayer twice a day, by their praying twice a day with the Family, of which they are a part, They are to understand, that there is no particular strict command, touching the nature of our daily de­votions, prescribing them to be ei­ther publick, or private, or both: but that it is most just and equita­ble that God should have a liberal part of our time, as well as of our e­states: Dr. Ham: Pract. Catech. Lib. 3. sect. 2. that therefore if our con­dition be such, that besides the time, which we spend in prayer with the Family (which no one, who would have God to bless his Family, can think he may neglect) we have con­venient leisure from other necessary matters, it cannot be better bestow­ed, [Page 16] than in our Closet, and upon our Soules. And it will question­lesse be a piece of very sinfull vani­ty, to trifle it away, and omit what it might so well have been imployed upon; According as in matter of my estate, if after sufficient necessa­ries and conveniences provided for my self and Family, there do yet remain in my hand a portion of what God hath given me, I cannot but look upon it as my duty, to sup­ply therewith the necessities of those who want, and as my sin, for me idly to squander it away, which might have fild so many hungry bel­lies, or cloathed so many naked or ragged backs. Further, God hav­ing in joyned me the duty of prayer, but left the particular frequency of it, after the nature of other freewill offerings, to my Christian discreti­on, I ought not to be therefore the more heedless: but rather, because I know my sacrifice will be ever ac­cepted how often soever brought with an honest heart, out of an holy [Page 17] ambition of pleasing God and send­ing up an odour of a sweet savour unto heaven, to bring it as often as I can: And surely twice a day I may present even my private devo­tions.

If I be single and in my own pow­er, there is no question but I may: If I be the Master or Mistris of a Family, there is little question of it: If I be a servant, or one who works for my living, there is indeed some­what the more question; for that not only I may be straightned in time, but want the conveniency of privacy. But, yet even in this case, what hinders, but that being I can­not do so well as I would, I may do so well as I can? to wit, rising one piece of an hour ordinarily sooner, or lying down so much lat­ter, fall down upon my knees by my self at my beds side, and privately poure out my confessions and pray­ers before God. And what if my fellow servant be with me? Why should I be ashamed to do, before [Page 18] him, what he cannot but acknowledg he also ought to do? shall I not one day much more blush and be con­founded at the omission of my duty before Men and Angels and God himself, than here at the perform­ance of it? And which shame ra­ther to be chosen? That before God, all Men, Angels, Devils, than this before one or two? That which is eternall, or this, which af­ter I have once or twice despised, I shall be troubled with no more? Begin to do so, and after the first or second time, thou wilt never be ashamed of it: I assure thee at least thou wilt never repent.

This then should be my ordinary retirement twice a day.

Our more special retirement ought to be upon Lords daies, Holy­daies, and our own private Fast­daies, each of which will come here­after to be considered. In the mean time our daily retirement and de­votions must be proceeded with.

Chap. II. Considerations to perswade to daily devotion and pray­er in private.

ANd to the end I may be sure to keep such course as before­said, let me sit down and seriously weigh.

First, the concernment, impor­tance and vast moment of those things, which by prayer I am to seek and may obtain, above the other, upon which most of my time is spent. What is it of worldly goods, which will not pass away (at least as to me and my injoyment of it) with my self? I dying, all dyes with me: my estate, my honours, my friends, and all such, are no more comfor­table to me, when death once ap­pears; but haply a torment, being that they are all now to be left. It is therefore but to the end of my [Page 20] threescore years and ten (if I should live so long) or thereabouts, that these can be good at all: And of these my threescore years and ten (which it is a thousand to one whe­ther ever I reach) how many are already gone? Perhaps one Moy­ety, perhaps more. So then all those things, which my other time seeks, are of a pitifull short and transient concernment. But the graces of Gods spirit, an holy heart a good conscience, reconciliation with my heavenly Father, these, and such like, are not only of con­cernment for my present happiness but for my eternall. The richest honorablest and most worldly-happy Man, if devoid of grace, an enemy unto God, conscious to himself of villany, cannot in all his abundance here enjoy or like himself, much less either account himself, or be ac­counted, an happy person. For what can that Man acquiesce in, whose own heart calling him a rogue laye [...] a fatall necessity upon him to hate [Page 21] and to be ever and anon ready to execrate himself? Certainly there is no present possible happinesse, which is comparable to that blessed calm and quiet, which ariseth from the sense of a Mans one upright heart heart and discharged duty. Inso­much that were there no such thing as an heaven to come, I should not fear to pronounce, that that man neglects those things which are of greatest conducement to his present happinesse who neglects to seek un­to God, to commune with his own heart, to set all straight and to re­claim himself to an holy life, the great means by which such peace, the most reall felicity in the world, can be had. But suppose we such a person ready to die, and it said unto Luk. xii. 20. him, Thou fool this night shall thy soule be taken from thee; his peace being unmade with God, himself unacquainted with heaven, his con­science telling him that all his time hath been spent on what he must now leave, and no provision made [Page 22] (but of a treasure of wrath again the day of wrath) for that etern [...] slate, into which death is his en­trance; Rom. 11. 12. is he not now a most unhappy wretch? Is it not to him a pa [...] equal to the paines of death to thi [...] he must leave all? Hath he [...] therefore, by devoting himself to this world, and scraping togeth [...] such an ample portion thereof, o [...] made himself more miserable, a [...] that in this present life? For is th [...] any misery here, like to that [...] guish, which racks such a soul up his now instant departure? A [...] would I, then, so spend my time that I might, by the spending of become more miserable than a [...] save those who have lived as Would I so spend it, as that the v [...] thinking or reflecting how I spent it, should then most torm [...] me, when I have most need of co [...] fort, to wit in my dying hour? [...] yet thus do all men spend their d [...] who neglect their devotions, ot [...] ­ [...]ies of daily addresse unto God.

But further suppose we such a person dead; and we have him stript of all even his imaginary happinesse, naked of every thing save his sins: Of these his bones are full and they shall lye down with him in the dust. Job. 10. 11. His workes follow him and his wayes meet him. Evident therefore it is, that what he hath spent his life up­on, is now of no concernment or moment to him at all, any other­wise, than to render him for ever as miserable as he can be. And is this a desirable end for a man all his dayes to be driving at; to be mise­rable in life by reason of an evill conscience, or an impossibility of lik­ing and loving himself; to be mise­rable in death, by the advancing of that disquiet, his former torment; and most miserable after death by the perfection of that and all other mischiefs? Whereas, if some of those dayes which the world employed been taken up in seeking unto God, how might that portion have sancti­fied all the rest, have led him to a [Page 24] right improvement of what he got, and that improvement of all been an unspeakable pleasure and content to him here, and hereafter have wrought him an eternity of blessed­ness! Not to mention that unspeak­able satisfaction, which the hearty performance of such devotions, through the bloud of Christ, would have filled him with, which we may hereafter consider. Whoso there­fore truly loves himself will love his Closet and his Prayers.

Secondly, Let me weigh the Rea­sonablenesse hereof, that God should have a considerable part of my Time, who hath given me so much for my self, and the unreasonablenesse of the contrary. Let me deal ingeniously: may not God well expect more of my time, than what is by any law set apart or consecrate to this wor­ship? And it being the genuine Evangelicall sense of the fourth com­mandement, Keep all thy life an ho­ly rest from doing thy own workes delighting thy self and acquiescing [Page 25] ever in the Lord, will it not in a good measure hold thus, Rest as much as thou canst to thy devotions, spend Isai. 58. 13; 14. as many houres as thou canst with God? Or suppose that this law would not in equity bind me here­unto (which yet it seems to do) is it not reasonable, that there should be free will offerings of our time as well as of our estates? And will there be any better way found for the imploying of what we can spare thereof, than the thus sanctifiing and devoting it unto God? I am confident whatever mens practices may be, their consciences cannot gainsay but do highly approve and commend to them what is pressed. We may complain fondly of the shortnesse of time: but evident it is that we spend much upon this world; much upon our games, much upon our pleasures, much upon our ambitions, much also upon those ne­cessary acts of life, Eating, Drink­ing, Sleeping, and much to upon (God knowes) we know not what. [Page 26] Now let those who account them­selves to have least leisure, find but time enough to consider, when they go to bed every night, how much time they have lost, or trifled away, that day, and setting it down every night, reckon at the weeks end, and see, to how many hours it will a­mount. Do so but one week o [...] two, and see if you do not blush at the ordinary excuse for neglect of prayer, that you have not time. Fo [...] the issue will be of these two, the own either my whole time hath been really imployed, and that upon my common affaires and necessary care of my body, or else some part of it (to wit, so much as hath not been imployed) hath been trifled away. Now (utrum horum) Let me take which I please. If it be supposed all to have been imployed, is it not most unreasonable, that worldly bu­sinesse and my body should have all, and God and my soul have none, or next to none? Did God make me for himself, and allot me such a mea­sure [Page 27] of time for his glory and for provision for my soul, and are they only some few minutes, which I can find either for him or it? Was, I say, every day given me for these ends, and can I spend all without considerable seeking either, as I do if I allow nothing to private devoti­on? Ought I not therefore to less­en my businesse, rather than neglect the great ends of my being? If, on the other side, a considerable part of my time were lost and trifled a­way (as I dare say infallibly it will appear upon due account taken) is not this a most unreasonable part in me, that I can find time to loose, and yet no time to pray?

And further, Thirdly, it may somewhat quicken me, if I consider, that though it should be questioned whether it be strictly my duty thus and thus oft to pray, because there may seem to be wanting an expresse command, yet I cannot but be sensi­ble that it is my duty to pray, and to pray often, (for, this there are not [Page 28] wanting commands) and that therefore prayer being a duty and well pleasing unto God, the more thereof is performed, the more ac­ceptable service do I do to God: provided, prayer thrust not out my other duties. The frequency, I say, can never offend, except in the case of neglecting other duties to per. forme it: and herein commonly men are not apt to be guilty. Sup­pose it therefore not to offend in this case being that it is a duty, it must please, and please the more, by how much it self is more. Now this to ingenuity is no mean incentive unto prayer, that hereby I please my God, and delight heaven.

Fourthly, Let me consider, that as Prayer it self is the most power­full and effectuall means, that a Christian can use for the effecting of all he would, so there is no prayer more powerfull than that which is most frequent and importunate. In generall as to the power of prayer, it is such that it seems to have done [Page 29] violence to omnipotency it self; as in the case of Moses when God as though graciously held or restrain­ed bids him lot him alone: and in Exo. 32. 10 Isai. 45. 2. some causes, if duly performed, God hath as it were allowed it to command him. But what or whose prayers are they, which are thus powerfull? Surely not theirs, who so seldom come to heaven, that if it were for nothing else, but because they are such strangers, they would not speed: but theirs rathers, whose daily and frequent application of themselves to the throne of grace, hath rendred them there well ac­quainted and favourites. We may therefore observe, that the most abso­lute and encouraging promises of be­ing heard, are made to the importun­nate suitors. The widdow in the Luk. 18. parable, whom injustice it self could not deny, was such, and therefore sped because such, because she came so often. And that precept, each gradation of which hath a promise proportionably attemporated and [Page 30] fitted thereunto, as it prescribes, so chiefly encourageth importunity, that is, frequency as well as ferven [...]y. It is no [...] said, onely Aske, nor onely Math. 7. 7. Seck, but both, and Knock besides. The last alone, viz. Knocking, implies frequency, and therefore much more do all the three. And to the Knocking, as being of all the three the clearest denotation or ex­pression of importunity, it is pro­mised It shall be opened: as if it had been said, those who onely aske and seek may come to speed; but those who knock, those who are oft and and earnest in their prayers, shall have the treasures of heaven opened and free to them, out of which to take full satisfaction and supply.

Now because all these things are so, therefore can it not be but that the benefit of such practice must be unspeakable, which as another (and for the present the last) incite­ment unto daily private devotion is worthy my consideration. First, as to the inward temper of my heart [Page 31] (which rightly to dispose, and so disposed to keep, is a matter of the greatest concernment to an holy life) there can be nothing thought of more effectual than such practice, nor can it indeed well be conceived, how that mans heart can be kept in a thorow sense of his duty, and close with God, who maintaines not some such daily course of devotion as is under present consideration.

1. The maintaining hereof will keep alive in me a continual fear and awfull apprehension of God: it will habituate me, in all my wayes, often to think upon and remember him. Now there is nothing, the apprehension of which is of more wholesome consequence unto a man, than of God and his all-seeing eye. One, who is sensible and mind­full hereof, cannot be long vain, but, if he do forget himself at any time, will soon return to his old serious­nesse.

2. Such practice will also much conduce to the keeping of me hum­ble, [Page 32] as being sensible of (because often minding) my sins: my sins I say from my youth up to my pre­sent years, my pre­sent years, my perpetual pronesse and frequent relapses unto vicious courses. These, being matter of my daily confessions thoughts and me­ditations, cannot but in some good measure keep under any towring o [...] proud conceits, which I am apt to have of my self.

3. It will also make and keep m [...] tender, affectionate, and truly Zea­lous in my service of God. Ther [...] will be in me an habitual preparati­on for all dutyes; insomuch that I can no sooner be at them and have engaged my self in them, but with [...] great deal of vivacity and readinesse of Spirit, and with many inward meltings of heart I shall converse in them: this being not onely my dai­ly but my frequent practice, at least frequent endeavour.

4. It must therefore much in­crease all manner of Christian graces in my Soul: inasmuch as grace, ac­cording [Page 33] as we now speak thereof, is nothing else but the due disposition and resolution of the soul, which as is evident will be the natural con­sequent and fruit of such prac­tice.

Secondly, it will have a very wholesome influence upon my life, as in all cases else, so especially in this, that I shall at no time carry on any designe, which I dare not bring unto the test of heaven, and beg thereon the blessing of the God of Holinesse.

Lastly, the mercies which I re­ceive in my own person, in my rela­tions, in all my affaires as procured and impetrated from God by these my daily and frequent prayers will be innumerable; and that inward comfort and clearnesse of heart, with which I shall entertain and re­ceive these mercies, or any thing else, which comes from the hand of my gracious God, inexpressible. The same mercies evidenlty are not the same to all men, no more than [Page 34] are the same chastisements. But to whomsoever mercies are greater mercies, or afflictions lesse afflicti­ons, it cannot be but that to him who thus conscientiously daily convers­eth with God, all must be most kindly.

Now the consideration of all, which I have thus meditated, cannot sure but move me to some measure of di­ligence in these duties. If therefore at any time negligence begin to grow over me, it may be of good effect to read over and duly to weigh these or the like motives, that I may be quickened to resume, and proceed with, my proposed course: and what that course should be, it followes in the next place that I con­sult.

Chap. III. Of the substance of every dayes private devotion; To per­sons of leisure, Reading, Meditation, and Prayer.

THe private devotion of every day will be different to par­ticular persons according as their conditions differ, from such who are servants or lead a servile life, I mean all those who get their living by their daily labour, whose abilities of mind are therefore meaner and and whose privacy more difficult, from such I say no more than this may seem to be expected, that both in the morning being risen, and at night being about to lye down, they in the fear of God fall down before him and pray unto him, touching which directions will a non follow.

From those, whose way of life being more liberal, their abilities [Page 36] and opportunities are greater, more may seem justly to be looked for, according to that rule, To whom Luk 12. 48. much is given, from them shall much be required. Speaking therefore to to such who have estates and leisure, and so may have opportune privacy, [...]suppose their daily private devoti­on cannot be compleat, except con­sisting of Reading Meditation and Prayer.

Touching private Prayer it hath been before spoken and nothing now can by such, whom the present consultation concerneth, be said for the dispensing with it, being it is e­ven their duty, who are of meaner qualily and capacity and therefore much more theirs, who are of great­er. Touching Reading and Medi­tation; if any suspicion arise, it will easily be removed by those com­mands, which enjoyn us that we Search diligently the Scriptures, that John. 5. 39, [...] Coloss. 3. 16. the word of God dwell plentifully in­us, and by such Characters of righte­ous persons, as that they are such [Page 37] whose delight is in the Law of the Lord, and who meditate therein day and night. And certainly such com­mands Psai. 1. being capable to be intended. or remitted (I mean being to be construed with some regard) and ac­cording to that general rule afore­mentioned [to whom much is given from him much shall be required,] cannot but be interpreted to re­quire greater and more diligent Searching (that is more of Reading and Meditating upon) Scripture, from those who have greater op­portunity and ability to do it, than they do from others who are mean­er in both. Of such an one therefore, who hath not time every day, or if he haply have, yet cannot read, it may be thought he dischargeth his duty of searching the Scripture if in a way proportionable to his ability he endeavour to acquaint himself, with Scripture, to wit; by a diligent attention to it, and inquiring of it (as­he hath conveniency) when it is read on preached. But of such an [Page 38] one who can read and hath time to meditate on what he reads, and whom, it may be, it concerns to in­struct others in the knowledg of Scripture (as being over them) of such an one, I say, being that more is required, than of the other, it can­not in reason be thought, that he hath done his duty by bare attenti­on unto Scripture read, except he himself read and meditate therein. And he will very hardly (we may not fear to say, not at all) approve himself to be a Godly man, if he be­have not himself as Godly men did of old, that is if he delight not in the Law of the Lord, and therein daily meditate. If I should doubt there­fore, whether it be strictly my duty day and night, morning and evening to read the Scriptures and meditate, I cannot doubt (for I see plain evi­dence for it) that it is a Godly mans Character, one part of his practice as he is a Godly man, to road and meditate, if therefore intend to be a Godly man, it must be my care and practice too. [Page 39] Wherefore of these three, Reading, Meditation, and Prayer, seeing that none may be well omitted (at least not ordinarily neglected) it is re­quisite more particular considerati­on be had.

Chap. IIII. Of Reading the Holy Scrip­ture. The most edifying method and manner of Reading it consulted of.

BY Reading here I understand reading the sole word of God: and this as it should constantly (for the main at least, if not ever) have a place in my daily devotions in private; so therein, me-thinks, will most conveniently take place in the beginning of them, on this wise. Being entered into my Closet for my devotions sake, it becomes me first in all humility and out of the fear of God, not out of custome, to fall [Page 40] down before him, and in short ac­cording to former direction to beg his blessing upon me and presence with me there presenting my self to worship before his majesty: To which purpose the Form Part. 1. Chap. 3. already delivered may be proper either for use, or further direction, according as I shall see sit. This being done, forthwith let me apply my self to the reading soine portion of the word, according to my prefixed course. And what course shall that be?

Modesty would presently answer, The same which the wisdome of the Church hath prescribed for publick use. And the truth is (the Church consulting herein, as she ought, the edification of the people.) this order hath, in this point, the advantage of all other, that it will lead us to read over all the most usefull parts of Scripture and those most frequently: to wit, the New Testament except­ing onely some Chapters of the Re­velation, three times a year; the [Page 41] Psalmes once a month; the Old Testament (excepting onely the two books of Chroni les, which are for the most part extant in the Kings and Samuel, and some other Chap­ters of other books, cheifly relating to the Jewish state) once in a year. But then if we consider its complyance with our present designe, it hath these two exceptions lying against it. First, that the portions of Scrip­ture, by that order to be read daily, are greater than what every mans or most mens conveniency will af­ford time to read, and meditate up­on, as it is (supposed at present) best for a devout Christian to do. And then Secondly, that by this means a considerable part of the Old Testa­ment and some part of the New will be left out; which parts are not questionless without their use, though, comparitively, not so ne­cessary for the publick commonalty as the other. And to the Churches prescription it may be said, that it was never the Churches intention [Page 42] to prescribe this order for mens Closets in private, where she can neither take notice of their observ­ing nor neglecting it, but onely for publick edification and uniformity.

This order therefore being taken not to be so proper for our present purpose, the next which will offer it, self will be the natural order of the books in which they lye. Now this, though not liable to the exceptions, which we found against the former (being that nothing then will be o­mitted, nor the Reader over burden­ed with too great a portion, being he is left to himself) yet hath this inconveniency, that it will detain the observer of it a great while in those parts of Scripture, which may not edifie him so much, as would the o­ther: so that haply Reading shall be a duller and lesse spiritual an exer­cise, than it would be, did he more wisely order it. Yet hath it this advantage also, that the Revelations of God and eternal life being still clearer in each succeeding part of [Page 43] Scripture (I mean clearer in the Pro­phets than in the Law and in the Gospel than in either) one months reading may make me see more into that of the former month, and all lead me to the magnifiing of God for the present manifest revelation of his will.

These things being so, it may hap­ly conduce most to our private edi­fication if we keep strictly to neither of these orders, but observing the conveniences and inconveniences of each to our private purpose, accord­ing to our Christian discretion frame to our selves one out of both, which may have the commodities of both, and incommodity of nei­ther. And that may be such as this: To begin every Reading with a Psalm, or, where the Psalms are very long, with a good portion of one, taking the Psalms in their course: (This I therefore commend, by reason of the exceeding usefull­nesse of that book of Psalms for prayer, it furnishing a man with [Page 44] petitions, hymnes and ejaculations of all sorts, and besides discovering very much of the hearty practice of Devotion and Godlinesse. ) That be­ing finisht, in the morning to take in order as the books and Chapters lye, such a portion of the Old Testa­ment, as my Christian prudence, considering my own conveniences and occasions, shall judge fit: which, where the matter affords more work for Meditation, may be short­er, where less, larger. In like man­ner at evening, beginning with a like portion of the Psalmes, take a part of the New Testament, as it lyes in order, greater of less, accord­ing, as beforesaid, it findes my devo­tion work. Some such course as this would I observe, till I had read over the Holy Scripture twice or thrice with such care, attention and meditation, as shall presently be de­scribed; by which time I should begin to be a little verst in it, and to know what parts of Scripture I used to read with greatest Christian [Page 45] advantage, which therfore after­wards I would read oftener than the other; setting alwaies a mark at the name of each book, as they stand in the Table at the beginning of my Bible, when I had read that book o­ver, that so I might know how often I had read each, lest I come too long to neglect the reading of any. This as to the Order of my Reading.

Having now my work thus or­derly before me, it remains in the next place that I look to the best manner of doing it: whither belong the following rules.

First, that I endeavour to read with composednesse of mind and attention, not onely to the sense, substance, or subject matter of what I read, but as to the very expressi­ons of it. For that the very ex­pressions of Scripture are not onely very usefull in prayer (God loving to hear his children call upon him in his own language) but do also ma­ny times carry in them such secret emphases and force, as shall much [Page 46] comfort support, aw, and otherwise affect the heart which considers them.

Secondly, that I be sure, as I read, to observe the scope and drift of the portion of Scripture, which I read. For as to particular passages, it may so happen, that the plain reader may many times scarce un­derstand them, they puzling ever learned heads: but as to the sco [...] of the whole, as to that which the Holy Ghost cheifly drives at, th [...] may be commonly more easily un­derstood: and this being under­stood doth not onely ensure me o [...] so much benefit as I have understood of it, but will give especial light unto those darker places, whose meaning I do not so well conceive.

Thirdly, That if ever I inten [...] this part of my devotion, to wit my Reading, should be acceptable to God, or otherwise than a witnesse against my self, I resolve upon the impartiall practice of what soever [...] by reading find to be in Scripture [Page 47] commanded, and eschewing of what soever I there find forbidden. Such godly purpose will encrease my very knowledg; For the secret of the Lord is with them that fear Psal. 25. 14. him, and he will teach them his Sta­tutes: whereas other, who bring not a resolution of such conscienti­ous practice, but bearly inquisitive diligence, may come to be in a greater measure ignorant of his mind.

Chap. V. Of Meditation, and the most edifiing course in it.

THese rules being thus observed, and a certain portion of Holy Scripture thus read, it will be proper for me in the next place to proceed to Meditation.

Now Meditation here I take not for the simple thinking of any thing divine, which shall offer it self, but [Page 48] for an orderly and serious conside­ration of the particulars following.

1. Upon that portion of Scrip­ture, which I have read.

2. Upon my own state and waies.

3. Upon the prayers (that is, confessions petitions and thanksgiv­ings) which I am presently to offer up unto God.

Touching the first there are these three things for me to consider.

Frst, If I have not, as I read, been able to understand the design and drift of the Holy Ghost in what I have read, let me consider touching that: and, by a short reveiw of it, comparing the parts or several mate­rials spoken of, and attending how they hang together, endeavour to comprehend their substance and scope. He reads to no purpose who reads not thus; for it is not repeat­ing the words of Scripture, but un­derstanding and digesting their sense and substance, which is to be ac­counted reading the Scripture: and one Chapter thus read is worth ten hastily run over.

Secondly, If there be in what I have read any difficult or harder place, which seems to contain any matter of practice or article of faith (I mean which is likely to instruct me in any thing necessary to be be­lieved or done in order to my salva­tion) that let me consider, and endeavour thereof to find the mean­ing. As to those difficulties, which concern controversies, that is ques­tionable opinions in divinity, or inquiries into matters of meer knowledge or speculation, (such things, which when they are known there is no end of them) these may be very well overlooked by an or­dinary person. As for instance; Reading Acts. 13, (the last Para­graph or partition of the Chapter, which begins vers. 44.) I find therein (viz. vers. 48.) a certain difficult expression, As many as were ordained unto life believed. What believing and what life (ie, heaven and blessednesse) mean I know: but what ordained unto life [Page 50] means, I doubt; and truly need not much trouble my self to inquire. Sufficient it is that I conclude from thence, that all they who shall obtain everlasting life are believers, not one unbelieving or ungodly person shall ever enter into heaven, and there­fore particularly that I resolve upon an honest cordial receiving of the Gospell, as my duty, if ever I intend for happinesse. Again, Reading Ex­odus. 32. I find that Moses took the Calfe they had made and burned it is the fire and grownd it to powder: Ho [...] the burning gold in the fire, which onely purifies it ordinarily, should come to make it friable or brittle, that it might be grownd unto pow­der, I need not stand to inquire. A shorter and better way it is, to be­lieve the matter feasible, and this relation true, as being part of Gods word: all I need to conclude thence is, that Idolatry is to be destroyed, and that in such sort as the people may not return to it again, but ra­ther loath and abominate it, as we [Page 51] do that which passeth through our bodies: and that it is the wisdom of Magistrates, whom it concerns to destroy it, as it was Moses's, to find out and contrive such waies or Me­thods of destroying it. This is I say as much as can concern any or­dinary person, and as for the curio­sity touched it may safely be neg­lected. We give not rules to make a Divine but to direct a Christian. Now all such difficulties and curiosi­ties being left out, I presume the difficulties, which arise in practi­cable matters will be but few. And for my help herein, it will be meet I reflect upon that which (according to the former rule) I found to be the scope or drift of that Scripture, and consider the difficulty with some relation or regard thereto, observ­ing the occasion, upon which that expression came in. This will help me very much many times. But for my further help therein, if I am able, it would be expedient I had some short glosse, or book explaining [Page 52] such matters: and truly what book to pitch upon, as best in this case, is not easy to resolve. For I suppose there are not many books of notes or commentaries upon the whole Bible in English, which meddle one­ly with necessary and practicable matters, omitting controversals, which a private Christian, to his better edification, may well spare, For the New Testament I much ad­mire Dr. Hammons Paraphrase, and could ten thousand times wish such a piece were extant upon the whole. But yet it is too difficult for every plain reader. Bishop Hall hath a Paraphrase upon the whole Bible, which comes much necrer to our present designe: But I fear this is scarce. The frequentest, best, and in­nocentest that I know is Diodates Annotations: they have indeed a Geneva tang now and then, but pret­ty soberly. Some such book ac­cording as I can gett, I would fur­nish my self with, which I might consult touching the meaning of [Page 53] such difficult places as my Christian direction should tell me to be pra­cticall, and for my necessary edifi­cation.

Thirdly, Having thus found out the design of that whole portion of Scripture which I have read, and the meaning of such particular Texts as I shall have occasion to search into, let me in my meditations cast over again, or recollect the substance of it, and consider, what am I the better for the reading hereof?

1. Am I instructed or further con­firmed in any matter of faith?

2. Am I taught any duty which before I either was ignorant of, or neglected? Do I here find any pre­cept or command which I never be­fore took notice of, or had forgot, &c?

3. Is there any thing which may quicken me to any duty, in which I am slack, or deter me from any sin to which I am prone? Any threat­ning of Gods wrath? Any example of his judgments? Any promise of [Page 54] mercy? Any instance of blessings on his diligent servants?

4. Is there any thing which may strengthen me in any temptation, comfort me in any affliction, di­strust? &c.

5. Is there any particular empha­tical or affectionate speech which may at any time quicken me? Any proper petition, confession, invoca­tion, thanksgiving or the like, which may be of use to me in prayer, or otherwise?

6. Is there any thing which I can observe of the experiences of holy men of old? any thing of the deceit­fulness of sin? &c.

Through such heads as these may my meditations briefly run: which heads till I am perfect in, it may not be amiss to open this my book and examine what I have read according to these directions laid down. And if I am able, I shall find it an incredi­ble benefit, in the end of these my meditations to use my pen, whenso­ever by any reading I have gained [Page 55] any more remarkable benefit, and to register in one of my paper books (reserved ever for this purpose, which I may account my Memori­all) that particular which I have gained: in which I need to observe no other method, but onely to write all the notes which I take out of any one book, as of Matthew, Mark, &c. together, that so at my second or third reading that particular book over, I may see, what the second or third reading of it advantaged me more than the first. And these notes thus taken, because intended as helps to my memory, I must be sure to find time within a conveni­ent season to review. This is a pro­fitable course for me to observe in my ordinary meditations upon the Holy Scriptures.

The next thing which my medita­tions are to be imployed upon, is upon my particular State and Waies, which I am in some measure to take notice of, as well that I may be more circumspect in such particu­lars, [Page 56] wherein I shall find greater need of circumspection, as that I may be able to address my self to God in a way suitable to my con­dition. For my condition varying, my prayers ought to vary accor­dingly.

First then, As to my Waies; Let me consider what new temptations have befallen me, whether as to in­ward sins, such which are acted in the mind, or as to such which are matter of outward and bodily com­mission; how far my heart hath closed with them, and been over­come by them? And this is to be laid open before God.

Secondly, As to my present In­ward state, the temper of my mind: Let me examine that; whether I find any relentings or meltings of heart for those my wandrings, which I have before viewed, any firmness and resolution for the future against the like: Accordingly I am to apply my self to God, either for the gi­ving me a due sense of, and remorse [Page 57] for, and resolution and watch­fulness against my sin, or for the heightning and strengthning those degrees hereof, which I already have.

Thirdly, As to my Outward state; Let me consider, how Gods holy providence hath either favoured or crossed my ordinary affairs and de­signes: for accordingly still I am to address my self unto God in prayer; either by praising him for my successes, or bewailing those sins and omissions which I may judge have blasted them, or otherwise, as my Christian discretion shall sug­gest.

The last head, upon which my meditations are to be imployed is my Prayers, which I am now about to offer up unto God: in which if I use a set form, I am to consider; where those new particulars of con­fession, petition, or praises must come in, after what sort they be conveniently expressed, and some­times (when my condition requires [Page 58] and my time will permit me to be more large or earnest in any part of prayer) with what arguments I may strengthen my faith, and plead with God touching what I desire to speed for; or again with what cir­cumstances of my sins, or Gods mercies I may heighten my repen­tance for my sins, or thankfulness for those mercies. If I do not use my self to a set form, then will it be necessary that I more deliberately meditate what I intend to confess, to ask, to praise God for, how [...] shall so call upon him or conceive of him, as may suit with those main and principal addresses, which I am to make to him. Whether every particular expression, or the just words be forethought, it haply mat­ters not very much: but that some fit significant proper and quickning expressions, for the several parts and substantials of my prayer, be prepared, it is expedient; as well for the greater readiness of the soul in prayer, which when it is much to [Page 59] seek in this case, cannot do its duty with attention, nor without distur­bance and intermission of due affe­ction, as also that nothing unworthy of the nature of prayer, and the worship of God, may be offered up unto him. And in this point it may be singularly helpfull to consi­der, what of those expressions, pro­mises, narratives, experiences, &c. which I have at any time read in the Word of God may be useful to me in those my inten­ded addresses to the Throne of grace. God (as already intimated) loves to hear his own language from us; and so it is, that the very ex­pressions of Scripture have a mar­vellous affecting power upon the de­vout heart, beyond those, which seem not to have been alike sancti­fied by the holy Ghost using them.

Chap. VI. Of Prayer, and first of its sub­stance and parts.

WHat I have read being thus digested through Meditati­on, and by the like meditation, pre­paration being made for Prayer, that now remains as the third and most compleat act of my daily de­votion: touching which, besides the precepts already given, others yet remain to be given, when the consi­deration of the nature of the duty hath a little made way for them.

Now Prayer is the seeking unto God, and before him representing our Estates and Desires.

The general nature of prayer is a betaking or addressing our selves to God: and therefore its first act is Invocation or calling upon him. Now our condition, who are dust & ashes & his Majesty being considered, [Page 61] we cannot well be esteemed to seek unto him without adoration or wor­shiping of him in the beginning of these our addresses; for that in all seeking to Superiours we ever begin with some acknowledgments of their being above us, able to help us, &c. upon which accounts we use or­dinarily some testimonies of reve­rence towards them. If we there­fore put both these together, we have the first part of Prayer to wit, An invocatory adoration of God, that is, an humble calling upon him, ac­companied with Worshipping and adoring his infinite Majesty. And this in most compleat prayers extant is Scripture we may observe: par­ticularly in that for ever to be reve­renced pattern, our Lords prayer, the first sentence contains what we speake of. [Our Father: this is a calling upon God. which art in Heaven; these are words befitting one who adores his Majesty.] So in that prayer of Hezekiah, I saiah xxxvii. 16. O Lord of Hosts, God [Page 62] of Israel, that dwellest between the Cherubims: thou art God, even thou alone, &c. How evidently doth this beginning of his prayer carry in it a calling upon God, accompanied with the acknowledgement and a­doration of his Deity. The first part of prayer we gathered out of those words (expressing its general nature) it is a seeking unto God. The second we may gather out of them, which follow, it is a represen­ting our estate before him. Our estates naturally are sinful and mise­rable. SO far forth as we retain any thing of our old nature, so far are sin and misery inseparable adjuncts or attendants unto us. The repre­senting therefore our estates before God, is the confessing our sins, and laying open our grievances and wants before him. A second part of prayer then is Confession

That which all sinners should de­sire is pardon: that which all mise­rable persons do naturally desire is help. The representing then our [Page 63] desires before God is the begging mercy and grace to help in time of need; that is,

1. Pardon of sin.

2. Deliverance from our misery. Internal, by the sanctification of our hearts. Externall, by meet supplies of our outward wants.

A third act of prayer therefore is, Petition of Asking.

Somewhat more yet is considera­ble in our states here below, which though naturally miserable, as afore­said, yet are by the manifold grace of God made in several respects more comfortable, by reason of variety of blessings. Now he that receives a benefit ought to have at the least a will and desire of thank­fulness. He therefore who duely re­presents his state and desires unto God, laies open also before him those several mercies which at his hands he receives, humbly blessing [Page 64] and praising him the author of them. The last part of prayer then is Thanksgiving.

Now because all these may be done either for our selves or others, therefore is prayer double, or of two sorts.

That which meerly respects our selves.

That which we offer up for others, called Intercession.

From all this it is evident, that the first thing, which he, who would learn to pray, must take care of, is, that he throughly know himself, that is, (1. ) Be acquainted with his own state, with his sins, his miseries and wants, inward and outward: other­wise he can never duly represent them unto God. (2. ) That he well know his own desires and resoluti­ons, lest he play the hypocrite with God, asking what he desireth not, or vowing what he intends not. These are the substantials of prayer.

Chap VII. Of the right manner of pray­er. First, of its inward manner. Some considera­tions to quicken to since­rity and heartiness in Prayer. What graces are to be exercised in each part of Prayer.

THe manner of the performing every duty is much looked upon by God. Now prayer being such an immediate act of worship, and it being most just, reasonable, and ne­cessary that we should worship God with the whole man, that is, both with soul and body, in the man­ner of prayer there can be onely considerable, its Inward and Out­ward part.

The inward manner of prayer is unquestionably most respected by [Page 66] God: for that according hereunto is the prayer, and the man, sincere or otherwise. And the Considera­tion hereof should incite us cheifly to care herein. I may pray in as good & as many words, in as devout postures, and, in a word, after as pi­ous a sort, as to what there is out­ward in prayer, as ever man did, and yet he hypocritical in my prayers. But it is impossible, that I should pray with my Soul and all that is within me, and not be cordial, ho­nest and sincere in those prayers which I so make. And therefore as God doth, so, I say, every Christi­an ought to look cheifly to the in­ward disposition of his soul in his Devotions.

We may note further for our quickening herein, that God not onely requireth the heart in prayer, but hath accepted and often doth ac­cept the inward breathings of it, and answer them as fully, as if all other circumstances belonging to the out­ward manner of prayer had been [Page 67] observed. As in the case of Han­nah; who in that so successfull and effectual prayer of hers spaks in her heart onely.

Now prayer is then right as to its inward manner, when there is an hearty excercise of Christian graces and affections suitable to the sub­stance of the prayer, which we offer up to God. (That is to say, to go through the parts of prayer.) I a­dore and call upon God as I ought, when in my calling upon him, I really believe that he is, and that he is such as he hath revealed himself to be and as I now expresse or con­ceive him, and therefore with reve­rence humbly submit my self before his majesty. It is a piece of holy skill worthy taking notice of, which is observable in the prayers of holy men in Scripture. They usually so frame their invocations or callings upon God, as may suit with their main business at the throne of grace, and strenghthen their faith for those particular mercies which they aske. [Page 68] Thus in that sorenamed prayer of Hezechias's against the Assyrian Armies. O Lord of hosts [for he prayed against a mighty host, and for deliverance from it.] God of Is­rael [he therefore so cals God to put him in mind of his covenant with Israel, that he might stretch forth his hand for the deliverance of his own people] who dwellest be­tween the Cherubims [that is, who hast here recorded thy name and promised to meet and blesse and from thy mercy Seat to answer thy people. He therefore makes men­tion of Gods promised presence, or dwelling between the Cherubims, that he might prevail with God to save that City, where his Temple and this his mercy Seat was placed.] Every expression in this his invoca­tion hath somewhat in it proper to his suit, and of force to strengthen his faith and dependance upon God, that he might the more surely pre­vail. In short then the graces to be exercised in adoration or calling [Page 69] upon God cheifly are, Faith, Fear or Reverence of God, and Humility.

I then confesse my self to God as I ought when with hearty sorrow and repentance (which if earnest will be accompanied with a kind of indignation against my self) I lay open impartially my sins before him, not sparing the sweetest or closest: and with an humble sense of my own vilenesse, impotency and emptinesse acknowledg my wants or his just judgments upon me for any of my sins. So that the chief grace to be exercised peculiarly in confession is repentance or Godly sorrow, an humble and tender sense of what we confesse, accompanied with shame of our selves.

Further, then I aske as I ought, when, as sensible of mine own un­worthinesse, out of an humble trust in God, through the merits of his Son, (which trust his gracious promi­ses and declarations of good will through him, by me ever had respect to, do encourage me to take up) [Page 70] I heartily desire what I aske at his hands: or at least am heartily sor­ry, if I cannot say I heartily desire all I aske. Now because while I am asking, it so cometh to passe, that I often intermix somewhat of vow, as in asking the pardon of some past sins, many times I engage to dili­gent and watchfull opposition for the future against them, therefore is it necessary that, if I would ask aright, I ask with resolution and purpose of endeavouring a new life. And further for that I cannot expect forgivenesse from God, except I forgive from my heart my brethren, therefore I must ask in charity. So then the Graces cheifly to be exer­cised in Petition are, First, Faith or an humble trust and hope in God through Jesus Christ that I shall speed (which is, most truly Praying in his name) Secondly Love towards God and holinesse. Thirdly, a sted­fast purpose of obedience, which is the most considerable part of repen­tance. Fourthly, Charity towards my Brethren.

Lastly, I then praise or give God thanks for his mercies as I ought, when I have an inward acknow­ledgement and sense that it is him alone, and through his meer savour, that I enjoy these mercies, and when, not onely I my self do admire, but desire that heaven and earth may admire him for his good­ness: when also I do all this with a resolution of improving the mercy given, that is of walking as it be­cometh one, who hath been vouch­safed of such a blessing. So that the graces to be exercised in thanksgi­ving chiefly are, 1. Humility, or a sense of our own unworthiness, and of Gods free mercy and grace, the onely fountain of all received or ho­ped for benefits. 2. Love, or an administration of his goodness ac­companied with a desire that he may receive all possible glory for it. 3. Resolution and study of greater and more suitable obedience and duty to him:

These are those graces, in the [Page 72] exercise of which, the due inward manner of prayer, or a praying tem­per, consists: a composition so ami­able, as that it will ever where it is, send up an odour of a sweet savour unto Heaven, and delight, shall I say, or overcome, the Almighty Majesty.

Chap. VIII. Of the best outward manner of Prayer, in sit postures and sit words. Of praying by gift, and the inconveni­ences alledgeable against it. Of praying by a form, and the inconveniencies alledg­able against it. An accom­modation and reconcile­ment of both.

IN the outward manner of prayer the chief points considerable are, [Page 73] the use of sit postures, and meet words.

Now though the posture of the body seem to be a small matter, yet methinks my prayers wants their due solemnity, if not performed in a posture of worship. True it is, many a devout prayer a man may make riding upon his horse back, walking in the fields, and the like: and right Christian is it thus to san­ctifie my necessary journies, or the time which otherwise would be wholy lost in travel, or stoln away by such recreatory obambulation. But these are occasional, and not my set and solemn devotions. Here my body being otherwise necessarily imployed, the most which I can give to God is my soul: or if to my thoughts my words be added, it is as much as well can be. But in my fixt course of devotion, it is not to be supposed that I worship God (aliud agens) imployed with any thing but his worship: and there­fore herein let my body, as well as [Page 74] my soul, be taken up in meet acts of worship. Now that I account to be the best posture of worship, which best expresseth an inward reverence of that Majesty, to whom I address my self, who having fearfully made my body, and to this day wonder­fully upheld and preserved it, and (which is infinitely more) redeemed even my very body to immortality by the body and bloud of his Son, hath obliged it, as well as my soul, to all possible homage. And it is to be observed, that St. Paul seems to speak (chiefly if not only) of pri­vate and his daily devotion, when he saith, I bow my knees to the God and Father of our Lord Jesus Christ. What was his therefore, let it be my practice, as often as I thus pray, to bow my knees: and (if to no other end, but that I may be sure to mind, that they be without wrath) let me add the lifting up of hands. Other postures may be sometimes neces­sary in our solemn humiliations, or more earnest deprecations of any [Page 75] imminent evil; such as is Prostra­tion, or casting my self on the earth before God: to which pious dis­cretion will easily in their season direct.

As to matter of words or the forms of prayer, this age hath seen more controversie, and that in Eng­land alone, than all ages from the beginning of the world have known all the world over. Touching which matter I say onely, that the nature of prayer being, as beforesaid, a seeking unto God by way of adoration, confession, petition, and praise, if we do this with honest hearts and suit­able affections, whether the words in which we utter our selves, be our own or anothers; whether they he forethought or sudden, (provided they fitly and reverently express the inward sense of our hearts) it mattereth not, nor is it at all essential unto Prayer. For the full essence of prayer is com­plete, such an address being made inwardly by my soul, and outward­ly [Page 76] thus expressed by my tongue and body: and be the words whose they will, my praying them (that is, of­fering them up to God) with an heart suitable to them, hath made them as much mine, as if I had in­vented, contrived, dictated or pend them at the first. I think therefore, if men would be sober and peace­ably minded, this need not make ei­ther a stirre in the World, or move any scruple to a Christians consci­ence.

I profess my self no whit guilty of undervaluing the free effusions of the soul before God (in private especially) in such expressions as the affected and moved mind suggests, or as the spirit gives utterance. But in my daily private devotions to use perpetually such a loose and ar­britary way, I think hath these in­conveniencies First, that (by reason sometimes of the coldness, dulness, and heedlesness of my heart; other times by reason of distractions, in­cumbrances, and the like almost un­avoidable [Page 77] mischiefs) my devotions will be too often slightily slubberd over, perfunctorily and disorderly performed: Whereas, had I a ma­ture and well composed prayer be­fore me, which I use wholy to offer up to God, all would be much more substantial: and though haply my heart may have been in these my prayers too too dead (as it was likely perhaps to have been, had I prayed otherwise, for such or such a season) yet shall I not prove guilty of such idleness, negligence, and slightiness, as otherwise I should have been. And such infirmities, which are incident to us by reason of our present frailty and state, God is likely the more easily to pitty and pass by, when he sees that, though we are more indisposed than ordi­nary, yet are we no whit less dili­gent. Secondly, Another inconve­nience thereby may oftentimes be, The omission of many things ne­cessary to be confessed, asked, or returned thanks for; not so much [Page 78] through negligence, dulness, &c. (as before) as incogitancy and una­voidable forgetfulness. Our ordi­nary wants and spiritual concerns we may come not to mind, either at all, or as we ought, through much being intent on some other pressing (outward) evils. Com­mon experience will easily satisfie a Christian herein, who is but verst in the practice of what we speak of. Have I not many times kneeled down before God with an intention to ask such things which by reason of my earnest asking somewhat else, I have forgotten to ask before I arose? and hath not the reason been the meer following extempo­rary suggestions? Let it it be consi­dered.

Again, on the other side, to use alwaies a certain and constant form of words, seems to have these incon­veniencies. First, that we having almost daily new sins to confess, new wants to beg a supply of; these by such course shall be omitted, or only [Page 79] lightly and generally toucht, at least not so particularly and affectionate­ly pressed and insisted upon as they ought. 2. Besides, sometimes haply I would spend more time in prayer than at another time: Now if my prayers be alwaies the same, I cannot, expect (as Papists are reported to do their Credoes and Ave Maries) I should run over and over the same again. 3. Further, frequent use may breed dulness, as some may think.

These being the inconveniencies of both cases, and each case besides having advocates (or persons that love and plead for them) even a­mongst the common people, it will be best to move for an Accommo­dation: And that may be on this wise.

The inconveniencies of the for­mer case may be avoided, by the having a certain good plain and full form of prayer, which we well un­derstand, and by usually tying our selves hereto: not so as, [...]. to think [Page 80] our work is done by the prayer being said; for that were to neg­lect the most necessary part in the manner of prayer, contrary to for­mer rule: nor so, 2. as not to alter, for this or that time, any expression as God may move our hearts in prayer, or insert any new thing as we have need: but only so, 1. as to ensure my self that my devotions and prayers be sound and compleat, that I offer not to God the halt and the lame: so, 2. as to keep my mind fixt and constant to its busi­ness, intent upon all its spiritual concerns.

And again, the inconveniencies of the later case will be avoided hereby, that we have not supposed the form upon occasion altogether unalterable, as above said, but rathen to have its fit and proper places, wherein we may insert or put in the confession of new sins, with their proper aggravations, as also fit places for the adding of any new matter of Petition or Thanksgiving, [Page 81] as there shall be occasion. And to the last inconvenience of this second case, it may be said, that Use cannot beget dulness, if the prayer thus supposed to be framed, be used, ac­cording to former precepts, with Reading and Meditation before it, which exercises will have in a good measure quickned the heart for prayer. And as for such more so­lemn seasons, when we would spend more time with God in prayer, we need not so to tie our selves to these our ordinary devotions; those, which at such seasons we intend, being already supposed more than ordinary. We may be larger in the confession of sin, more particular in its aggravation, more earnest for such and such mercies as we want, &c. according as we shall see occa­sion: and either use the ground­work and substance of those our usual prayers, with such amplifica­tions as we shall judge meetest, or for that time, in stead of them, use such other prayers as we shall find [Page 82] best to suit with our temper and occasions; for the preparation of which prayers directions will here­after be given.

In the mean time for better un­derstanding and comprehending the precepts given, as also for the supply of such who may haply be scarce able to frame to themselves such a form, it may not be amiss to subjoyn one for morning, and another for evening, framed according to the former rules.

Chap. IX. A Form of Prayer made ac­cording to the former ac­commodation, which may be used in our morning Pri­vacy.

THe Christian then having read and meditated as before dire­cted, [Page 83] let him reverently kneel down, lifting up his hands and eyes, but most surely his heart to Heaven, say,

O Almighty and most Bles­sed God, Lord of heaven and earth, who makest the outgoings both of morning and evening, and by whose good hand upon me thy crea­ture, I am awaked out of my last nights sleep, and being risen, here present my self before thee: I humbly bow to thee my knees, and there­with my heart and soul, and desire with all that is within me to adore thy blessed Ma­jesty.

But most unworthy, and of my self most unsufficient, am I to perform unto thee any [Page 84] worship or service. What is dust and ashes, (and such am I if I were innocent) to take upon it to speak unto the Lord! But I, O God, am a guilty wretch, one whom i [...] becommeth to stand a farre, and shame covering my face to cry Ʋnclean, Ʋnclean. My soul is naturally overrun with lusts as with an universal Le­profie: there is no free part of me. My childhood and youth have not onely been vanity, but sin: I have done nothing else therein but ful­filled the desires of my flesh and mind. My corruptions have onely grown with me: and my sins since, become so much the more sinful, by how much the more knowledge I have had of thy will, and [Page 85] strength and engagements to have performed it.

To this very day, as indeed I ever have done, I daily break thy holy Laws in thought, word and actions, by choosing what thou hast forbidden, and neglecting what thou hast commanded. * * Here confess a­ny particular or fresh sin commit­ted, or duty negle­cted, which in thy examination of thy self thou hast found. In all my ways I most miserably transgress. My very a sleep it self, O Lord, is not innocent. Nor is it thus onely in the common and more ordinary actions of my life. Those few good deeds, which I do, have many, not onely Remember in the use of these or any such words to reflect in thy thoughts upon any particulars which thy conscience tels thee, they may fit­ly represent to God touching thee. infirmities, but sins in them: and I have need to repent [Page 86] of my very righteousness [of my † * * *.] I therefore so desire to do: and am here come before thee, as thou hast commanded me, to confess my sin unto thee, with hopes, ac­cording to thy promise, that I shall find mercy. I have, O God, confessed to thee, as I am able.

Now Mercy, Mercy, let me find with thee, through Christ Jesus my Saviour. Remember that atonement, which he made by the bloud of his Cross: In those streames throughly wash away my filth: By those Wounds let me be healed; and by his Death let me atttain a blessed. immortality, [* Particularly let me obtain the pardon of *] And send down thine holy Spirit abundant­ly [Page 87] into mine heart, which may renew me throughout accor­ding to thine Image, healing all the naughty inclinations of my soul, and begetting in me an hearty love unto holiness, and a constant fear of thee my God, that I may have respect unto all thy Commandments, and walk before thee all my dayes with a perfect heart. Quicken me also by the same thy good Spirit, to give all di­ligence in every duty [and especially in * *] that I may grow in grace, and in thy fa­vour, and daily come nearer unto salvation and thee. And forasmuch as I my self am un­stable as water, preserve me by thy power through Faith, that I fall not from my integri­ty, nor depart wickedly from [Page 88] thee my God. Especially keep thy servant from his iniquity, [or his iniquites of * * *] and make me most watchful a­gainst all those Here thou maist have many pri­vate and proper reslexions: and so generally where­soever the same mark is set. oc­casions and wiles of sin, by which I have been formerly insna­red. My outward condition, during all the dayes of my pil­grimage here on earth, do thou order to thy glory and my own good: and, if it may be thy holy Will, grant that it may be so far qui­et and prosperous, as that I may serve thee chearfully and without distraction.

Be gracious also, O Lord, unto thine Holy Church, and to this Church especially. Watch over us daily for good: [Page 89] and be pleased to bless and preserve the Kings Majesty, his Queen, and all the Royall Family. Grant that all Magi­strates may be faithful both to thee, and to their Prince and Country in their trust: and that all Ministers, of what de­gree soever, may be sober, watchful, servent and success­ful in thy work. Let the whole Nation, and especially this neighbourhood grow in the true knowledge and fear of thee. Visit with thy grace and blessing all my † Relati­ons, my † Friends and † Bene­factors. Forgive and recon­cile both to thy self and me all mine † enemies. Comfort, re­lieve and in thine own good time deliver all thy servants † who are in any distress in­ward [Page 90] or outward, and sanctifie both to them and me all thy dealings, causing all things in the end to work together for good, according to thine infi­nite Power and Wisdome, whereby thou over-rulest all events.

For which thy gracious ad­ministration of the whole course of nature, and the mul­titude of blessings appertain­ing both to this life and that which is to come, which thy providence incessantly heapes upon all mankind, and parti­cularly upon me thy most un­deserving servant, for ever blessed be thy holy Name. E­specially may Heaven and Earth ever praise thee, for the redemption of the world by thy Son; and the knowledge [Page 91] of thee, through him, revealed in thy Word; and the mighty workings of thy Spirit there­by. And be thou pleased to accept of that praise which thy servant hereby returnes thee (as great as he can) for them all; and particularly, for this last nights refreshings, toge­ther with the comfortable re­storing him to the enjoyment of day. Grant me thy special Grace, that I may spend my time to thy Glory, and may be all the day long in thy fear. Keep me that I fall into no sin, nor run into any danger. And accept thou this my morning service, and to ga­ther me who here devote my self to [...], through my Sa­viour Christ Jesus, in whose Name I further pray, as by [Page 92] him taught, when I pray, to say,

Our Father, &c.

Chap. X. A form of prayer, made as the other, which may be used in our Evening Privacy.

IN like manner the Christian ha­ving entred his Closet with some such ejaculatory or short prayer, as before directed to, and having read and meditated as in the morning, may, I presume, very profitably, use, with such alteration, as his condition shall require, and his discretion di­rect, the ensuing Prayer.

O Most Holy and Graci­ous Father, the searcher [Page 93] of all hearts, who seest my down-lying as well as up-ri­sing, darkness and light being both alike to thee, who art near unto all my wayes, and espiest my thoughts while they are yet afar off. I have here set my self before thee to pay my evening homage, and desire to present both my soul and body (as is most due) a living Sacrifice to thee my God, who hast made and re­deemed both.

But most unfit, O Lord, are they to be to thee presented, every part of both being na­turally corrupt and abomina­ble, and nothing in me free from the loathsome defilement of sin. My soul is desperate­ly wicked, and all its powers perverse and bent upon evil: [Page 94] My mind alienated from thee through the ignorance that is within me: My affections un­ruly and masterless: My will full of enmity to thy Law, and enslaved to the service of di­vers lusts and pleasures. And as to my body, in iniquity, O Lord, was I shapen, and in sin did my Mother conceive me: And ever since, have all my members been servants unto iniquity and instruments of wickedness. With my whole man have I obeyed the law of sin, and fulfilled the desires of my flesh and corrupt mind. I scarce can think of that sin, in which I have not had my hands one part of my time or other. In sin, O God, have I spent not onely my vainer age and the days of my ignorance, [Page 95] but my ripest years, and those of fullest discretion, which I have yet attain'd to: Since the light of thy Gospel hath shone into my opened eys, since thou hast touched my heart with a sense of that evil, which there is in sin, so wicked and perverse a servant have I been, that knowing my Lords will I have both neglected to do accord­ingly, and presumptuously done contrary unto it. To the very present time, O Lord, how † frequently, and how † sadly do I backslide? What † liberty do I allow my self? How † heedlesly do I con­verse? I walk at a meer per­adventure with thee my God. Notwithstanding all my vows and promises of watchfulness unto obedience, this very day [Page 96] how little hath thy fear been in my heart! and from hence comes it to pass that I have so miserably departed from thee [by * * Here confess any of the mis­carriages of the day, which thou hast been supposed to have taken no­tice of in thy me­ditation..] With what stripes therefore do I de­serve to be beaten! And, how righteous a quarrel against me hath not onely thy Justice, but thy very Grace and Mercy!

Notwithstanding, O Blessed Father, give thy poor creature leave to beseech, and let him prevail with thee, not to take that advantage against him which justly thou mayest: Rather, now thou hast borne so long, break my heart by this thy goodness, and make thy forbearance and long-suffer­ing [Page 97] to lead me to repentance. Vouchsafe unto me thy sancti­fying Spirit: Let it fill me with an holy shame of my former wayes: And let the sense of my own unworthiness towards thee beget in me an holy in­dignation against my self, a passionate and constant zeal by future diligence, as far as is possible, to redeem and repair some of my lost and most sad­ly mis-spent time. Let my heart be never void of a sted­fast purpose of serving thee in the impartial performance of every known duty, [especial­ly of * * *] and careful a­voidance of every sin. [ Here put in any thing for which thou findest occasion.] And ha­ving thus given to will, do thou of the same thy good plea­sure [Page 98] give also to do, following the preventions of thy Grace by the continual assistances thereof, so that I may proceed from one virtue unto another, perfecting holiness in thy fear, and keeping a conscience void of offence towards thee and all men.

And this my cordial pur­pose, and perseverance in en­deavours of pleasing thee, do thou through the bloud of my Saviour graciously accept, lay­ing not to my charge any of my former sins, nor visiting upon me, either the neglects, or transgressions of my duty. At least however thou shalt here deal with thy servant, in the last day acquit him of all guilt, and, through the merits of thy Son, let him obtain re­mission [Page 99] of his sin, and an inhe­ritance in thine everlasting Kingdom. In the mean while, as to the necessaries of this present life, give thy servant what thou pleasest, and what thou seest best for him, even food convenient. Thou need­est not, O God, my service, but accept my ambition of being serviceable unto thee, and bless me both with strength and opportunities for it, and, if it may be thy holy will, with success therein.

Father, I pray unto thee al­so for all men (forasmuch as thou art a God who wouldest have all to be saved, and to come unto the knowledge of thy truth) especially for all and every member and mem­bers of thy Universal Church, [Page 100] and for the particular Church of this the Land of my nativi­ty: For the Kings Majesty, the Queen and the whole Royal Family, for all that are in au­thority, for the several Stew­ards of thy Mysteries the Mi­nisters of thy Gospel [for him in particular to whose over­sight thou hast committed me] that thou wilt give unto them all, according to thy most gra­cious pleasure, the blessings both of this life and that which is to come, especially such measures of thy Spirit, that every shoulder may be fitted for its burden, and all a­mongst us may faithfully serve thee, according to their seve­ral degrees; so that this whole Land may be blessed with a­bundance of prosperity and [Page 101] peace, so long as the Sun and Moon endureth. Forget not peculiarly to shew mercy un­to the relations, friends, hel­pers and well-wishers of thy servant: Reward, I beseech thee, all their love; and for­give, good Lord, divert, and put an end unto all others ma­lice or enmity. Let thine eyes be ever open upon, and the bowels of thy compassion be moved towards, all thy want­ing and suffering servants: Support them under, and gra­ciously deliver them out of all their distresses, and let the end be peace, and righteousness, and blessedness for ever.

Thy servant will speak yet once more, and praise thee for thine infinite love and com­passion to that miserable na­ture, [Page 102] of which he is a partaker, in revealing to us, when we had lost or corrupted it, the knowledge of thy self, both by the light of Nature, and most clearly by thy holy Word; in sending thy Son for our redemption, in appointing the Ministry and Ordinances of thy Gospel, and pouring out thy holy Spirit, to turn us from darkness unto light, and from the power of Satan unto the Kingdom of thy Son. O God, I particularly bless thee, for the knowledge which I have of thee in my Saviour Christ Jesus; for my share in him; for any measure of thy Grace on me vouchsafed; for the comfortable hope which through thy Sons bloud I have of pardon and eternal life; for [Page 103] this dayes life and protection, for the with holding [or re­moving] those several judg­ments which my sins deserve, [* * Here praise God for any par­ticular delive­rance saying, [especially for * *.]] for the loading me with a multitude of most undeserved blessings [especially for * * *.] Encrease upon me thy Grace evermore; and make me thankful by proving a faithful Steward of all thy mercies. Let that Eye of thine which never slumbreth nor sleepeth, which hath been open upon me this day, watch over me this night: Let no­thing disturb or make me a­fraid. Let none of the sins of the day lye down with me, nor ever appear against me. Vouchsafe my body due re­freshment, [Page 104] and let my soul have her songs in the night. Keep both from all works of darkness: and let me be ever with thee, O Father, both here and hereafter, through thy Son my Saviour Christ Jesus, in whose name and words I further pray,

Our Father, &c.

Chap. X I. Some further Directions touching the use of these Prayers.

IN these or the like words may a devout Christian, I presume, not unfitly pour out his heart before God, morning and evening. But it is to be remembred to what end [Page 105] these sormes were prepared, and the use of them directed to, to wit, to be a provision against raw, heedless, imperfect broken, confused, and dis­orderly Prayers, of which dulness, distemper, or d [...]straction may make even the devoutest Christian to be guilty, if he alwayes trust to his ex­temporary faculty and readiness.

Wherefore it is not the intention of the present direction, to tye even every one that shall use these or the like formes ever to them, but onely commonly, or as his Christian pru­dence and sobriety shall judge it best suiting with his devotion and pre­sent temper. So then, if at any time a Christian shall find his mind more ready and present than ordi­nary, so that he can say in Holy David's words, My heart is fixed, Psal. 10 [...] [or, prepared] O Lord, my heart is fixed, and he feel a certain over­flowing of affection ready to come over his soul, he is to esteem this a time, when God doth as it were bespeak somewhat more than ordi­nary; [Page 106] to that purpose offering, and giving him to feel already, more­than ordinary assistance, and by such special moving of the waters se­cretly signifie, that he hath some healing benefit or refreshment then to communicate unto the soul. Wherefore let him yield himself to the leading of the Spirit, and by no means let slip that holy season of a more free and large effusion or pouring out of his soul before God: Alwayes in the mean while remem­bring that he duly prepare himself, by somefore going meditation, ac­cording to what hath been already in part spoken, and will hereafter be more fully considered.

And this practice, I presume, as it so far binds a man up, that his devo­tion shall not be loose and slighty, so it allows him (1.) such liberty as may duly exercise and improve any spiritual gifts which he con­ceives himself to have, and (2.) such variety as that there is no fear, that custome or treading alwayes the [Page 107] same tract, (I mean repeating the same words) should make him guil­ty of formality and deadness.

If there be any Objection now lying against this proposed course in our devotion, it is, as far as I can see, onely this, that it will take up too much time. But we have already supposed our practist to be such, who lives somewhat above a servile life, and therefore may spare some part of his time, which surely he cannot spend to a better purpose, or upon more beneficial employment. And it will undoubtedly be sound true by him, who shall set himself upon this practice, or put his devotions in­to this mold, that when he is once but got into the way, and settled in it, the performance of all will cost him less time by much in a day, than hath the reading of these directions. An hour in a day (or very little more) being divided into equal parts, and half taken in the morning, half at night, may very well suffice: and they are either very full of im­ployment, [Page 108] or exceeding bad hus­bands of their time, who, being at their own command, cannot afford so much time for so necessary a work. (Not to speak that some part of this work may be reckoned a kind of studying, and that as be­coming, as useful to all such as we speak to.) Consider man, which is of greater concernment, thy souls, or thy bodies welfare? Which is longer, threescore years and ten, or Eternity? Canst thou therefore onely find time to provide for the more unworthy?

PART III. Of my more solemn Retirement into my Closet upon Holy­daies and Sun­daies.

Chap. 1. That our devotions should be greater on Holydaies, than on ordinary daies. The end of Festivals, and their Vin­dication from Abuses and Cavils.

THat upon Holydaies or Festi­vals, they ought to be more [Page 108] [...] [Page 109] [...] [Page 110] taken up in devotion, than on other daies, there is no men I presume will deny, except they be so factious as to slight the institution, or so sen­sual as not to understand the end and design of them.

It is as uncharitable as unreasona­ble a part, to conclude, that because they bear the name ordinarily of certain Saints and Martyrs, that therefore the daies were superstiti­ously consecrated to the meer ho­nour of those Saints. The design of the Church in this institution seems to me only thus much.

First, that Almighty God might have particular glory for all the par­ticular parts and degrees of the work of our redemption (the Incarnation, Circumcision, Passion, Resurrection, &c. of our Saviour) as likewise for all those his servants by whose do­ctrine and examples, whether in life or death, his holy Gospel hath been planted and confirmed. Then 2. that there might be due comme­moration of such particular persons, [Page 111] and of the graces in which they did excell; as well to the end, that their examples (at least) might be an im­mortal incitement to vertue, and they being dead might yet thus speak; as that vertue might have its deserved honour, which, for the enforcement of like worthy practices upon others, comes not at all too late though it be given to the ashes of the vertuous.

And that these two, to wit, Gi­uing particular honour to God, and the Propagation of vertue, were the main aims of the Church, seems to be undeniable, if we do consider either the particular Collects on those daies, or that clause in the Primmer for the Estate of Christs Church Militant, towards the end [We bless thy name for all thy ser­vants departed this life in thy faith and fear, beseeching thee to giue us, grace to follow their good examples, &c.] which prayer, we know, is one part of the Service of the Church upon every Festival, and both this [Page 112] and the formentioned Collects ex­presly prosess as much as we af­firm.

Now these, as they cannot be rejected by any sober men (and so the end being right, and the power just, and the thing it self as just (which two last, because I see no reason for the questioning them, I let pass without any other proof, than the evidence which they carry with them) it cannot be seen how the institution should be amiss, wherefore the factious have an an­swer:) so they are directly frustrated by those, who look upon Festivals as meerly a time of liberty, and so many daies devoted to pleasure or idleness. I will not say, but that both the Church and State, in setling their institutions by Law, might have some aime at allowing ser­vants, and those who live a servile life, some rest and time for lawful recreations, which sometimes the covetousness of some Masters, some­times some persons own covetous­ness [Page 113] would not allow them: (And this is justifiable even by the practise of God himself in the fourth Com­mandement, that thy servant may rest, &c.) but that it was never either the Churches or States inten­tion, that they should wholy be spent to this purpose I do affirm; and for proof hereof, at home, alledge our Laws, which enjoyn all on such daies to resort to places of publick worship for the service of God, and abroad, that [...]mperial Constitution, We will not that Holydaies, which are consecrate to the supreme Ma­jesty, be imployed or spent upon plea­sures. And it would be a right pious work, and as much for the vindication of Festivals as any other, if Magistrates would according as I am sure they may, punish those, who use to spend whole Holydaies in their pleasures (dauncing, hunting, runnings, footballs, &c.) by the legal mulct for absence from Divine Service.

But may no recreation then be [Page 114] taken upon Holydaies? I do not say, nor intend that: nor doth, I presume, the Law, neither new, or old. But the rest and (if by the rest we will understand any thing but a dull idleness) the refreshment of labou­ring persons, being one thing which, by the way, was designed in their institution, plain it is that lawful recreations as they are exercises of refreshment, may on them be used. But as to such recreations, which shall supplant or thrust out the ser­vice of God, which is the main end to which the Festivals were ordai­ned, I see not how they can with­out sin be frequented, practi­sed, or tolerated: I am sure our Ecclesiastical Laws tolerate them not.

Further, I presume the genuine sense of the fourth Commandement enforceth as much as I press: For that enjoyning a Jew to sanctifie the seventh day, that is the time which by their Law was set apart to the worship of God, will also (at least) [Page 115] in equity and reason enjoyn a Chri­stian to sanctifie such times, as their Laws have consecrated to the Di­vine worship: which Laws touching the particular setting apart of times to the worship of God, though they are not all extant in Scripture, nor immediately delivered by the mouth of God; yet, being made by them, whom he, to whom all power both in Heaven and Earth was given, hath commissionated and made his dele­gates (to wit, his Apostles, and their successours, the governours of the Church) cannot be looked upon as altogether humane, but have a cer­tain stamp of Divinity; according as ordinarily we interpret the com­mands of the Kings officers, in such things wherein they are commissio­nated, to be the Kings commands. Now, that Holydaies were ordained by the lawful governours of the Church, is too evident to be denied. And I should not fear to say, that some of our present Feasts were at the least observed by some of the [Page 116] Apostles, our Saviours immediate Substitutes. How therefore can we neglect to sanctifie such times, which are thus confecrated to God, that is, not imploy them to those separate uses, to which they were appointed (which is the meaning of sanctifying, in this regard, in Scripture) without the unhallowing holy or devoted things, or withour the evident breach of this Commandement.

I will add no more to this pur­pose, bnt that every one being bound to proportion his time for his devotion, according to the oppor­tunities and leisure which he hath, and it being unlawful by the very municipal law or law of the Land (for such is the Ecclesiastical law in this case) totally to follow the work of my calliug on Festivals or Holy­daies, I cannot but have more lei­sure on them for the service of God; and therefore consequently a grea­ter portion of it is to be spent in my devotions. Which being concluded, as most lawfully and rightfully it [Page 117] may, in general, what hath been said holds as well concerning private as publick devotions. I ought there­fore to think my self bound on every Holyday to somewhat more of de­votion in private, than what every day calls for.

Chap. II. What there should be of Nero in our Private devotions upon Holy daies.

THe question now will be, what that is of new, which Festivals may seem properly to require of a Christian in his Closet devotions.

To which it must be said, that as to the general substance of my de­votions, it can scarce be other at any time, than what hath been al­ready delivered, to wit, Reading, Meditation and Prayer. But yet each of these may be imployed a [Page 118] while upon some new specialty, or particular matter which that daies occasion and solemnity directs unto [...] to wit, upon the life or vertues of that particular Saint or Martyr, whose memory the day celebrates: or if the day be such, which was in­tended onely to praise God for some particular transaction relating to our redemption (as the Nativity of our Lord, his Circumcision, &c.) to bend my devotions hitherward. To this purpose it may be proper, besides what I read in Holy Scrip­ture that day by my constant course, (which should not at any time, ex­cept upon evident necessity, or very considerable business be broken) to read those particular portions of Scripture, which are by the Church appointed for that day; I mean the Epistle and Gospel for the day. And these being read over with such care, as is before prescribed, to spend some time according to former rules in Meditation upon them: and then, either to my own prayers to [Page 119] take in the Collect of the day, or to add some other petitions and praises, as my Christian discretion shall judge seasonable. To this im­ployment if I allot an hour (or if need so require, half an hour) be­sides what I ordinarily, on other daies, spend on my devotions, the work may in some good measure be done. And it cannot be thought but so much time may well be spa­red by reason of that leisure and rest which the Law on that day en­joyns me.

Chap. III. An Exemplification or Pra­ctice of the former rules in Christmas day, with a fit Prayer to be added to my ordinary prayers upon that day.

NOw because all the directions given will be better under­stood [Page 120] and rendered more easily pra­cticable to the plainest, if a little exemplified, a pattern or two shall be set down of what there should be of new in our devotions on Festi­vals: and those so framed, as that they may serve not only for instan­ces in this last case, but for examples of practice to those formerly given Part. II. Chap. 4. & 5. rules, touching Reading and Medi­tating.

And first for such Feasts which celebrate the memory of some par­ticular in, or step to, our redemp­tion.

Amongst these the copy shall be in Christmas day. [The Epistle Hebr. 1. v. 1. to v. 13.] Which having carefully read over, I cannot but observe (according to my first rule in Meditation) that the Holy Part. II. Chap. 5. Ghosts design is to express the glory of our Saviour, and especially his emihency above any, and all the Angels (which yet are the most glo­rious part of the Creation.) And this glory of his is expressed to be so e­minent, [Page 121] not onely in respect of his Divine nature, as he is the express Image of his Fathers person, but also as he is God man, as having been born in our nature, and purged our sins, he sate down on the right hand of the Majesty on high. So that the very humane nature of our Saviour, how ever contemptible it might seem once to be, is now advanced infinitely above the Angels, all the Angels being to worship the incarnate Son of God, and his Throne being esta­blished for ever.

Now there being in all this no considerable matter of difficulty which offers its self, I have no need here to apply my second rules (tou­ching searching into difficulties) and therefore I proceed to the third, to consider what I am the better for having read this. The substance of it I have already gathered in the practice of my first rule: that re­viewing, to gain light to the parti­cular parts, I find by the second verse my self instructed and confir­med [Page 122] in that point of my faith, the Eternity of the second person, or the Sons being from everlasting: For it is said that God by his Son made the Worlds, that is (as I may probably conclude) all things that are. His Son then was before the Worlds, that is from Eternity.

Again that admirable expression [the brightness of the fathers glory, and express image of his person and the upholder of all things by his power] what a glorious representation is it of the Sons Deity, and being distinct, but not separate, from his eternal father; according as the brightness of glory may be conceived as di­stinct from that glory of which it is the brightness, but never can be a­part from that glory.

Again that following expression [after he had by himself purged our sins, Sat down at the right hand of the Majesty on high] with what an heavenly emphasis doth it set out.

1. The fullness of the atonement [Page 123] made by Christ as to every faithfull person: by himself he purged our sins: and how can they not be pure before the father whose sins his only Son by himself hath purged?

2. The transcendency of our Sa­viours glorifycation [He sat down at the right hand of the Majesty on high] What a blessed ( [...] or) height is here to express it! and how doth the very expression affect the considering mind! he sat down at the right, &c. me thinks I could say it an hundred times over with new admiration and dissolution of soul. It secretly insinuates also, what shall be our future glory, when we shal be like unto him, and sit down with him at the right hand of the same Majesty. More of the same nature might be noted, but this is sufficient to exem­plifie the Rules.

I proceed now to consider the Gospel which also I am supposed to have read. [Gospel, John 1. v. 1, to 15.] The scope and substance of this Gospel seems to be this, that [Page 124] our Lord Jesus being God ever with the Father, in time took upon him our nature to redeem us, and that John the Baptist was a witness hereof.

But here are several expressions, which seem to contain some matter of faith touching our Saviour, and yet I do not perfectly understand them. Wherefore if I have any help (as before directed to, by the second Rule touching Meditation upon Scripture) I consult that tou­ching this whole portion of Scrip­ture. Which having consulted I may be supposed in some tolerable measure to understand what is held forth therein necessary to be belie­ved. If I have no such book or help, then I must make as good shift as I can: and considering the scope and drift of the place before mentioned, and every particular expression at which I stick, I interpret that which I doubt of, with a regard to, and by the height I can take from, what I understand. Thus having [Page 125] the general scope of this Scripture in my mind, I review it, or consider it again in the order as it lies. No­thing do I meet with which I do not in a good measure understand till I come to v. 4, & 5. (For having ob­served at the first reading, that (v. 14.) the Apostle saith the Word was made flesh, by the Word in the 1. verse I can understand nothing but the eternal Son of God) In him was life, and the life was the light of men. What life? or how is the life the light of men? I consi­der that the holy Ghost is here spea­king of the Delty of the Son, and in the third verse ascribes the making of all things to him. Then it fol­lows In him was life. It is very likely that the meaning hereof is thus much. He is the fountain of life, he made as well the things which live, as those which do not. He com­municated life to all living And the life was the light of men. It is very likely that life here is to be under­stood of that natural life, which all [Page 126] men whatsoever live: for he speaks of Christ as the Creator of all li­ving. Now, whereas it is said, that this life is the light of men, or that that life, which men do partake of from God, is light, haply the mea­ning hereof may be, that the life, which the Creatour gave to man, was a more light some, that is a more intelligent, life than what the rest of living creatures here below par­take of; to wit, a Rational life. Now it follows, The light shined in darkness, and the darkness compre­hended it not It is very likely that by light I must understand in this verse what I did thereby in the for­mer, to wit, Reason: and so consi­dering all more attently, at length I guess, that some such thing as this is the import of that verse.

The natural light of mans reason shone in his corrupt and sensual na­ture, but that Nature followed not the dictates of it: Men rejected what their reason would have guided them to choose. And this, being [Page 127] that I was led thereto by conside­ring the drift of the words, and find now that the words will, to my best judgment, very well bear, I conceive may probably be the meaning of this place. But here it may be very necessary to admonish (especially ordinary people) that they proceed not too far upon their own judg­ments in interpreting darker places of Scripture, of which this haply may seem one. We have only in what we have said shewn the best way, which can be taken for the fin­ding out the sense of Scripture. But if so be, that using this method I particularly could not have found out so much touching the sense of this Scripture, as hath been above decla­red, yet had not either my reading or my meditation been fruitless. I could very well and very profitably have rested in this, that I observed these verses to testifie to me, that Christ is God, and by him all things were made: and that from him came life, and all the light, which in life [Page 128] men have. And thus much, by observation, a plain person might have found from hence. But usually plain persons will do best, not to trust the strength of their own rea­son, which commonly is none of the best judge of consequences and de­pendances, but rather get to them­selves such helps as above directed to, and follow their wholsome gui­dance

Well: having found, out as I con­ceive thus much of the meaning of this Scripture, if there be any thing else I doubt of in that part of it which remains I proceed to consider it, carrying still in my mind the scope of the whole, and thus much as I have learnt of the sense of the former part. The substance of the remaining part seems to me thus much, That when it pleased the Word to be made flesh (that is, the Son of God to take upon him our nature, and in that nature to dwel) John the Baptist was sent for a wit­ness to testifie, that this was the true [Page 129] true light, to the end that men might believe: And to as many of man­kind as did believe upon, and re­ceive this light, this light (himself being the eternal and natural Son of God, gave the priviledge, right or power to become through him the Sons of God being now born unto a new (viz a godly) life by their re­ceiving him Now here it may be (as I look through the particular verses) are one or two things more of mo­ment which! doubt of, and touching which I will consult the best helps I have, or, otherwise consider with as much attention and modesty as I can.

First, in what sense should Christ be termed the true light?

This considering of, I remember that before, there was mention of a, certain light which all men did par­take from the Word as created by him (to wit, their Reason) and this light, though it shone in them, yet (as the first man did not follow its shine so) the rest did reject his gui­dance, [Page 130] and the darkness received, or comprehended it not. But now it is said, that the Word; that is, Christ made flesh, is the true light: both which considering together, the im­port of all seems to be this, That whereas the natural light of reason, being not comprehended (but rather overcome) by the darkness of mans corrupt nature, was insufficient, of it self, to lead man unto his salvation or true happiness, and, being so­phisticated by the same corruption, had led him to seek happiness in many false and by paths. Jesus Christ came into the world to bring to light the true way to happiness, and so was the true light.

From whence also I begin to see somewhat into the second passage which I doubted of, to wit, what should be the meaning of that [as many as received him]. For, conside­ring how the Evangelist in the ver­ses immediately foregoing speaks of Christ, to wit, as the true light, I easily see, that to receive him is to [Page 131] embrace him as the light, and so to apply my self to those holy waies, which he hath discovered, alone to lead unto happiness. Which also the following words further intimate [them that believe in his name] that is them, who by their imbracing the discovery, which he hath made, and doing accordingly, do manifest that they are perswaded he is the true light: which thing they do not as they are born by the will of man, of flesh and bloud (for the darkness comprehendeth not the light) but as be­gotten, or created over again by God hereto.

So then, now I conceive I under­stand the Gospel for this day, and all the most concerning particulars in it. The substance of it therefore I recollect after this my search, to the end it may sink the deeper into me, and I be the better verst hereafter in this Scripture. And that is this. That Christ, being eternally God, was also with God (with whom he ever was) the Creator of all things: [Page 132] and particularly of man: that man in his creation received a certain light (viz his reason) which he op­posed and overcome, rather than followed: that therefore it pleased Christ to be made man, and coming into the world, to discover the true way to happiness unto degenerate man, and as many of mankind, who embraced this discovery, and mani­fested their belief of Christs being the true light, by their receiving him as such, he restored into the blessed state of being the Sons of God (as Adam was before his fall). And Luke 3. 38. of all this John the Baptist was sent before to be a witness, that by his te­stimony men might be prepared to believe in this true light.

Thus much then I am improved in point of knowledge. But is there nothing which may be further use­ful to me as to practicals? No pro­mise of mercy? No threat of pu­nishment to any? Nothing to quicken me to my duty? There is surely.

First, that is a remarkable expres­sion, As many as received him, to th [...]m he gave power to become the sons of God. I cannot expect ever to be by my incarnate Lord, made a Son of God, and Heir with him in the Kingdome of his Father, except I receive him as the true light, except I look for happiness by the method by him delivered, a holy Christian practice, according to his Gospel. I see therefore hence the necessity of heing conformable to all the Com­mands of the Gospel. He is salva­tion to none to whom he is not light: If therefore I am not faithful, meek, charitable, holy, &c. as the Gospel directs, salvation it self will not save me

Further, both the Epistle and Gospel put me in mind of, what the day celebrates, the incarnation of our Saviour (at least his visible In­carnation, for to the eye he was not incarnate till born.) The Word was made flesh, and so him­self spake unto us, and by himself be [Page 134] purged our sins. The Word, who was that? The Son of God, the brightness of his Fathers glory, the express Image of his Person, he who was ever with God, and ever God, heir of all things, by whom aell things were made, he was made slesh. O ths depth of the love of God and Christ! Whose soul can well hold to contemplate it!

Besides this admiration, and disso­lution of soul, the thoughts hereof cannot but be thus further useful to me.

First, seeing, from what an infi­nite glory, to what a mean nature and condition, the Son of God (himself the infinite God) stooped for the help and saving of men, I cannot but see my self in duty bound to the like humility, meek­ness and condescension; not to stand upon mine own petty interests, and consult nothing but self, when I have opportunity to do good to any in­fcriour, that wants my succour. Had Christ done so, he had never been [Page 135] made flesh for me. Now let the same mind be in me which was also in Christ Jesus.

And again, seeing to what an height of excellency the nature of mankind is now advanced, it should prevail with me to put a due price upon it, and never willingly to dis­honour, by any unworthy action, what God himself hath so honoured. Did God stoop to vindicate my na­ture from the contempt and tyranny of the devil, and shall I, notwith­standing all the condescensions of his grace, still wilfully enslave and de­stroy my self.

Further, God having united the nature, of which I am a partner, to him, I should be ambitious of all meanes of uniting my self to him, that is, of doing all that may be on my part to further this union.

And especially, the thoughts hereof should quicken me this day to a zealous participating his body and bloud. Can I consider God made flesh for me, God debasing [Page 136] himself to be one with me, and is it possible that I can neglect, what is so much for my honour and interest, as the means of sealing my particular union with him? How can I esteem my self doly to have celebrated the memory of his being made flesh, if having means of partaking of that flesh, which he took, I neglect it? And how much ingratitude must such neglect have in it?

Lastly, seeing that one great end of our Saviours being incarnate was. to be the true light to man in the pur suit of his happiness, let me ac­count it a noble degree of assimila­tion or being like my Saviour, if I can in any measure be a light to any herein. And if God have by office made me such, let me prize and ho­nour my imployment: and manifest my value of it by my diligence in it. The more light I give, the nearer do I in my office come unto my Sa­viour.

Thus much then of incitement have I hence. to my duty. My other [Page 137] rules are not here so applicable: Wherefore in the conclusion of my Maditations I consider what of new all that I have meditated, doth sug­gest See Part. 11 ch. 5. unto this dayes prayers: And that I shall find to be matter of As to the first,

  • Praise.
  • Petition.

1. The infinite goodness of God, that he would at all think of resto­ring that nature, which was now an enemy to him, having wilfully fallen from him, cannot if duly considered, but melt my heart into thankful praise of him.

2. That (yet) greater com­mendation of his goodness, his infi­nite condescension, his redeeming our nature in a way so glorious to it, as was the assumption of it unto his own nature, methinks should overcome my soul, and wrap it in­to an extasie of praise and admirati­on. In all likelihood, infinite Wis­dome might have thought of a course, which would have been less honourable to man, and would nor [Page 138] so much (if I may so speak) have humbled the Deity. But he would not bring us to glory ingloriously. The meer consideration therefore of the honour; which our Lords Incar­nation puts upon our ill deserving nature, will not suffer me to be silent this day in his praises.

And as to matter of petition, surely it cannot but be right seaso­nable to beseech, 1. That all this may not be in vain unto me: And 2. That to that end, I may tran­scribe these Copies of goodness, hu­mility, and purity, which shone in our Saviours incarnation, and walk in the light, as well of his example, as doctrine. And all this I may do in some such words as these.

A Prayer to be added to my other daily Prayers on Christmas-day.

O God the Father of our Lord Jesus Christ; who, [Page 139] out of thy meer goodness and pitty, having promised thy Son to redeem faln mankind, didst in the fulness of time faithful­ly performe with thine hand what thou hadst spoken with thy mouth, and send him into the world made, and about this time born, of a woman: I one of that redeemed, though vile, nature, humbly adore this thy Grace and faith­fulness. Eternity, Lord, is too little to bless thee for it: But Eternal praise is the greatest that I can wish thee: and maist thou to eternity receive due glory for this thine infinite Goodness and Mercy!

O Thou the onely begot­ten Son, by whom thine eternal Father made the Worlds, who wast ever with God, and ever [Page 140] God, the brightness of his Glory, and express Image of his Person, yet wast pleased in time to be made flesh, and pitch thy Tabernacle in our nature: I part of the purchase of thy bloud, poor dust and ashes, but such as thine infinite Glory was pleased for my sake once to wear, and now to glo­rifie, and set above Angels, most humbly bless thee, as well for this thy condeseension as for the honour done to man. Thou tookest not upon thee the nature of Angels, but the seed of Abraham thou did'st take. Even so, O Saviour, for so it hath seemed good to thee. Thou thoughtest not the An­gelical nature low enough for thine Infinity to stoop to. Most dear Jesus! thou hast over­come [Page 141] me. I would praise thee, but I cannot further.—Accept my silent ravishment, admiration, and faith. I believe. Lord, help my unbelief.

O holy Spirit, the power of the most High; who, after an unconceiveable sort, over­shadowing the Virgin Mother, did'st frame in her sacred Womb that Holy Thing which That is, was the Son of God. For in Scripture many times being called and being, word and thing are one and the same. was called the Son of God; For this thy most wonderful and fearful (but to man most happy) opera­tion, I unworthy man bless thee: beseech­ing thee to inspire my heart, that I may from this blessed Copy transcribe these Virtues of Goodness, Humility, Love, [Page 142] Purity, and what soever mine holy Saviour, either by his Life or Doctrine hath caught me: that so, I walking in his light, he may be to me life ever last­ing, to the praise of thee, O Father, Son, and holy Spirit, one undivided God, Eternally. Amen

Chap. IV. An Exemplification of the former Rules in St. Ste­phen' s day's With a Pray­er which may (be used on a­ny Saints day.

FOr the Epistle, Acts 7. 2. 55. to the end. Which, having read, I find to be a narrative or re­lation of St. Ste [...]ben's martyrdom, And the chief substantials, that my [Page 143] thoughts fix upon, are, That Encou­raging vision vouchsafed to him, in his entrance upon his suffering, and the manner of his taking his suffer­ing.

St. Stephen, the first of those who were to pass to Heaven in the fiery Chariot of a violent death, for the witness of Jesus, was now as good as sentenced: for the defence, which he had made, had onely further in­censed his persecutors. But he, who should take first so bold a step, had need of some more than ordinary encouragement: It pleased there­fore him, whose Witness he was, to command away the Clouds, and through the opened Heavens to shew himself standing at the right hand of God, ready to receive him thither. And seeing the passage now so clear, and the end so glorious, it was not likely that good Stephen should stumble at a stone or two. This method doth the gracious provi­dence of God observe, that where he gives a bitterer cup, there he secretly [Page 144] provides greater encouragements, and thereby raiseth the strength of his suffering servants.

Answerable to his encourage­ment do I find St. Stephens carriage. For being cast out of the City, and stoned, all is so far from daunting him, that it scarce seems to have di­sturbed him; for he readily prayes to his Saviour both in his own and his murtherers behalf. Particularly, these Virtues I cannot but ob­serve livelily shining in him suffer­ing.

1. Constancy, Resolution and Christian Magnanimity in those sufferings, which a truly Christian cause engaged him in. 2. Notwith­standing all his extraordinary as­surances of glory (Christ witnes­sing it to him from Heaven in that blessed Vision) perseverance in earnest prayer to the last, When the stones now struck him, he called upon God and said, &c. 3. Qui­etness, patience and serenity: The injustice of his sufferings exasperates [Page 145] not his Spirit, nor puts him into any passion or indisposition for his duty 4. Meekness, Charity, Forgiveness, even towards them, who in that they were enemies to him, were enemies also to Christ. He kneeled down [An expression of the solemnity of his Prayers] and cried with a loud voice [an expression of the earnest­ness and fervour of them.] A pat­tern most worthy imitation in suffer­ing.

A double benefit then the sub­stance of this portion of Scripture (recollected according to direction) Part. 11. Chap. 5. yields to me. The first, an Anti­dote or Remedy against dejection under, and slavish fear of suffering. If God at any time call me to the bearing a greater weight of afflicti­ons than ordinary, let not me basely or sinfully decline them, but rather remember what St. Stephen (and indeed all the Children of God have) found by experience, that strength shall be given in propor­tionably, and that suitable to my mi­sery [Page 146] shall comfort and refreshment come in to sustain my spirit, if I nobly engage. Secondly, St. Ste­phen's example is to me a copy how I ought to suffer. Hence should I transcribe, Constancy, Dutifulness, Patience, Charity, and what ever other Virtues I can observe him to have exercised in his sufferings.

Now as to particular expressions here, that which concludes the rela­tion cannot well pass without notice. And when he had said this, he fell a­sleep: In sweetness and love he breathed out his soul; and he do­ing so, pitty it was, but that to so sweet a soul, death it self should be sweetned, and so it was: He fell a sleep. It teacheth me how I am to look on death. To all men death is but a sleep: good or bad, they must awake from it. But a good mans death should be looked upon onely as a falling asleep, or as ano­ther Scripture saith, Resting from his labours: Death is much the easi­est to good men

Of these notes or remarks which I have thus in my Meditations on this Reading made, those which I have mind chiefly to fasten upon my self (though I would not forget a­ny) are these, which follow, of which therefore I register in my Memorial some hints, perhaps so as follows.

‘St. Stephen's day, 1 6 6 4. Acts 7.’

‘ Vers. 54, 55. God ever pro­proportions his Servants comforts to their sufferings.’

‘ Verse 60. He sell asleep. How sweetly do good men dye! Also, a fit Petition to use when I pray for enemies; Lord lay not this sin to their charge.’

‘I noted all along in St. Stephen these Christian Graces. 1. Con­stancy and Courage. 2. Perse­verance in Prayer, notwithstand­ing the immediate revelation of his instant Glory. 3. Patience. 4. Charity and Forgiveness.’

This Pattern will serve for dire­ction [Page 148] in what we ordinarily intend; and it is brief, because it is supposed a pattern to be followed in what we in daily course observe or set down. But if on Holy dayes any have a mind to be larger in their setting down their Meditations, this hinders not.

The Gospel, Matt. 23. v. 34. to the end.

Observing the scope of this Scripture, I find it to be a Prophecy of the dismal calamity which should befal the J [...]ws, by reason of their wilful rejecting the Gospel; and cutting off them who were sent to preach it; according as their stub­born forefathers had cut off the Prophets. A judgment should be­fall them, which should be in some measure a proportionable revenge of all the righteous bloud which had been shed, from Abel to Zacha­ry: Ver. 35. and this by reason that they did persist in shedding such righteous bloud, as they indeed did in the case of our Saviour, and his perse­cuted [Page 149] followers. Their City there­fore should become a desolation, and the very worship of God being laid wast, they should expect the Messiah Ver. 38. so long, that they should even bless him that could tell them any thing of him.

This is the general substance of this Scripture. Difficulty in it I find none to stop me: I proceed therefore to inquire what of advan­tage I can make by the reading of it, according to my proposed course. And, 1. I find my self, by the ob­serving the two first verses of it, much satisfied touching one case, in which I have many times thought God to deal very hardly, to wit, touching his visiting the sins of the fathers upon the children. Verse 3 5. It is said, that upon that generation should fall all the righteous bloud spilt from Abel to Zachary, which, at the first look, seems very severe. But the reason is rendred, ver. 34. because, of the Prophets, wise men and scribes, which Christ sent amongst [Page 150] them, some they would kill and eruci­fie, some scourge in their Synagogues, others persecute from City to City, according as their forefathers ever had served the Prophets: Which gives me ground to conclude, That children seldome or never inherit their fathers punishments, or the wrath due to their fathers sins, but where they first prove inheritors of those sins: And in this case, because they have seen their fathers sins, and the pu­nishments, which have befallen them for them, and yet not mended by their examples, it is but justice, that their fathers sins should be visited upon them, that they should have the same or like punishments as their fathers had, and greater.

Then, 2. I cannot but note how slowly and unwillingly God comes to judgment. Thus much those words, O Jerusalem, Jerusalem, suggest to me. Our Saviour, I see, cannot foretell this desertion and re­jection of the Jews without a lamen­table taken up, O Jerusalem, Jeru­salem. [Page 151] So unwilling is he to punish that he even weeps at the very thoughts of it. [This is a very af­fecting consideration, and of spe­cial force to quicken me to repen­tance, and is therefore to be noted to that purpose.]

Lastly, Examining further accor­ding to the rules proposed, whether there be no instance of Gods judg­ments against sinners, no threat to deterre me from any sin, or the like, I find there is, and cannot but stay my thoughts a while upon this hea­vy denunciation of woe against those, who were outwardly Gods own people, for their rejecting the offers of grace, and upon foolish prejudices not acknowledging, or not being willing to see the light, which yet they could not but see. And if God spared not the natural branches, how much less will he spare me, who am onely grafted in out of the wild olive, if I be guilty of the same sin? It concernes me therefore in this case to look into my self: the [Page 152] very reading of this Scripture ought to be to me a warning And let me see: Am I not guilty of the like resisting light and rejecting grace? What do I else when I sin presumptuously, and onely not wil­fully? Do not I then shut mine eyes against the light, and offer vio­lence to the convictions, which come from those Scriptures, whose Au­thors, the Jews, were rejected, for offering violence unto? They re­jected their living testimony, I not onely that (for that I have in the Scripture) but the very voice of their bloud, by which they sealed the truth of their testimony. Oh sinful and ungracious wretch!

Now if any such as this be my case, let my meditations here rest a while. Let me consider whether in this Scripture, which hath thus con­vinced me of sin, there be not some­what which may reclaim me. And truly there is 1. (That which hath already been mentioned) Gods unwillingness to punish, his [Page 153] patience and forbearance. And hath not this been great towards me? How often have the warm offers of love and pardon invited me, as they did them! May not I say, God would have many a time gathered me under his wings? And do not these very warnings, that if I am not reclaimed, I must be forsaken, speak Gods present unwillingness (if any thing will work) to for­sake me? Is not this as much as an O Jerusalem, Jerusalem? Again, 2. I here see, that though God bore long with his people, he would not bear alwayes, being that they did persist in resistance of his Grace. And truly I know not how soon God may call home from me his op­posed Spirit, and, suffering his Grace no longer to be abused, leave me as he did the Jews, in my own stubbornness and wilfulness to pe­rish

After this sort may I employ a while my thoughts: and if time will suffer, thus ough [...] I so long to medi­tate, [Page 154] till my moved heart have taken up full resolutions of following the guidance of Gods Spirit, and yield­ing to his Grace. And these warn­ings or convictions from the Word, together with my resolutions upon them, should I (if able, register in that other of my Books, which I call my Accomptal, or if not) take such solemn notice of, that I forget not. But if any necessary matter force me to depart my privacy, before my meditations arive at such a ripeness, yet let me not fail to take notice of the warning which I received and set it down in my Accomptal, that so upon my * fasting day, when I re­view the actions of that week, I may be sure not to forget it, but to hum­ble my self for my former miscar­riages, and consider for the future, how I may turn my feet into new wayes.

But to return to the devotions of this present day: So much onely remains now to compleat my pre­sent meditations as to conside [...], [Page 155] what of new from all will be seaso­nable to be added to my accustom­ed Prayers. And here will be,

First, Matter of confession touch­ing my resisting Grace and not walking according to the light which I have had

Secondly, Matter of praise.

1. For these warnings, which are so many calls to repentance, and invitations to happiness.

2. For the testimony which the Gospel received, and doth to this day receive, by the doctrine and death of St. Stephen, and for the constancy, faithfulness, patience, charity and meekness which shone forth in him.

Thirdly, Matter of Pe [...]ition.

1. For grace, that I may from henceforth yield unto all motions of Gods holy Spirit. 2. That when ever God shal call me to suffer (as he doth frequently by the crosses, oppo­sitions, frustrations, &c. which I meet with in the course of my life) I may manifest the like meekness, patience, [Page 156] charity, holy resolution and mind­fulness of God by prayer and all o­ther seasonable duties. All which, having considered how I may in some sober and orderly way ex­press or represent before God, let me either insert in my wonted pray­ers, or in some short prayer to be added to them compris [...] as well as I can. A pattern whereof very par­ticular it will not be so expedient to set down here, but rather so to frame a Prayer with some respect to the foregoing heads, as that it may in general be accommodated to, or used upon the Feasts of any Saints or Martyrs.

A short Prayer which may be added to our ordinary prayers upon the feast of any Saint or Martyr by our Church appointed to be kept.

O Lord, the God of truth and holiness, who at sundry times, and in sundry waies hast revealed thy self unto the world, by thy holy Prophets of old, and in these last daies by thy Son, of whom thou hast since in all ages raised up thy Saints and Servants to be witnesses. I humbly bless thee, as for all the revelations of thy will & confirmations of thy truth, so especially for the testimo­ny given thereunto by the [Page 158] life [( The word do­ctrine is chiefly to be used upon the feasts of the blessed Apostles.) doctrine] [and ( If the feast be not the memo­rial of a Mar­tyr, the word death is to be left out.) death] of thy servant St. S. whom thou madest unto the world not onely a witness of thy truth, but a pattern of holiness: and I beseech thee to par­don both all my op­posing, and all my holding in unrighte­ousness those truths, which either he or any other of thy ser­vants have preached, or left on record. I acknowledge and bewaile may guiltiness here­in: Keep me, blessed Father for the future (at least) from all such presumptuous sins; and grant that the same Spi­rit resting upon me, which dwelt upon them, may beget [Page 159] in me the like humility, cha­rity, [* Here insert the mention of any Christian virtue, in which thou hast observed the Saint whose memory thou celebratest to excell.] diligence, resolu­tion, and perseverance in all holiness. Let me as they both in life and death glorifie thee, according to my measure; so that a­mongst those heaven­ly Hosts and blessed Society of thy Ser­vants, I may have some (though it should be the low­est) place, eternally to praise and enjoy thee O Fathers, Son, and Holy Ghost, one most glori­ous God, Amen.

Chap. V. Of what remains to compleat my private Festival-devo­tions, to wit, Almes-giving,

SOme time, besides what my or­dinary course requires, being thus spent in Reading, Meditation, and Prayer, suitable to the particu­lar regard of the day, it onely re­maines to compleat my devotions, that according as God hath blessed me I set apart somewhat for the poor: for it is not certainly my self or my rich neighbours onely, which I am to feast upon Holydaies: and however it may be I cannot give in my closet, yet I may in my closet, and at the end of my devo­tions most conveniently, cheerfully, and religiously (and it may be most liberally) consecrate, what I can spare, to such pious use, by separa­ting [Page 161] it from the rest, which I reserve for ordinary uses. And somewhat every Holyday would I cast to have thus to consecrate to God, though it were the less: By the observing this course I shall commonly, if not alwaies, have wherewithall to re­lieve the wants of such, whom I meet with and find to be truly in­digent; which, if I do not use my self to some such method, I may haply many times want a stock for. Whether to distribute it in money, or in that which is bought with my money, may be more suitable to the wants of those whom I relieve, a little Christian discretion will ea­sily direct. And the more to en­force this practice, let me consider how naked, miserable and stingy solemn thanksgiving is, without somewhat of Almes giving. Then surely I rejoyce in a way most be­coming the mercies I and mankind have received, when as many as I have wherewithall coveniently to help, have cause to rejoyce for my [Page 162] rejoyeing: and on the contrary, if being able (by doing but what is my duty, at least what I well may) to revive poor and disconsolate per­sons, I suffer them through my close-handedness) to groan under their distresses upon daies of pub­lick joy, what a blemish is it to those daies joy, and what want of Chri­stian goodness and charity doth it bespeak in me? I should rather be greedy and ambitious to make all the world rejoyce with me.

Now, for the making at least thus much of Almesgiving an act of my private devotion, no one willj pre­sume, to be dissatisfied, who either considers the premises and the na­ture of the thing, or what our Sa­viour saith touching this matter. Let not thy right hand know what in this Mat. 6 3. case thy left hand doth. Let there­fore, I say, my charity crown my devotions: and as I put out that (whatsoever it is) which I have to devote unto God, for the relief of his wanting servants, it will not be [Page 163] amiss to use some short ejaculation directed unto his allseeing Majesty, by which I may express my chearful offering it unto him, that is my setting it apart for the poor, whom he hath commanded me to succour, and promised me a blessing if I con­sider. Psa. 41. 1 Now that may be done in some such words as these.

O Lord, whose is the earth and the fulness thereof, I offer unto thee (what, by thy gift and blessing, I have) this small testimony of my thank­fulness and duty, to be be­stowed upon those wanting ones whom thy providence shall give me opportunity to relieve. Be thou pleased through the bloud of my Sa­viour to accept it, and pardon all my vain expences.

The using some such course as [Page 164] this proposed will make me more liberal in these my acts of charity: for how can I offer niggardly to this my bountiful God, when I am con­scious to my self, I have somewhat considerable, if I will well husband all; which I may devote to him, & yet not abridge my self or mine either of necessaries or conveniencies: and hereto I shall be the more quickned if I remember I offer to God, who both gave me, and sees all I have. Now whether I may upon such a day meet with opportunity to my mind; or such a person to bestow it on, as the discretion of my charity could wish, or whether I cannot; yet let me account it really given to God, and therefore separate it from the rest of the store, so that ever after I may look upon it as devote, and not to be touched, except to distri­bute it to the poor. But if any fatal necessity should constrain the meddling with any part of ought thus separated, let me religiously observe to return it again to the [Page 165] poor mans purse or stock, with an expiatory usury; that is with some­what more, which may make re­compence for my first diminishing it. And thus we will leave the pri­vate devotions of Festivals, and con­sider, in the next place, what will be meet to be performed on the Lords day.

Chap. V I. That the Lords day ought to be kept holy, and what that means.

TOuching the observation of the Lords day, though I judge them indiscreet friends unto it, who re­ferre the institution of it mainly to the fourth Commandement, yet I put the keeping of it holy so far out of all question, that I cannot but ac­count him very unchristian, who either is slightly herein himself, or [Page 166] goes about to possess others that they may be so without sin.

The 1. naturall justice of the The true gro 3nds of sanctifying the Lords nay sum. med up. 1 Cor. 16 1, 2. thing, that there should be some time set apart amongst the Christi­an community for the publick and solemn worship of God, 2. The an­tiquity and authority of that Apo­stolick canon (recorded partly in express terms in Scripture, and if it were not sufficiently manifest by their practice) which hath set apart this time, 3. Our Saviours honou­ring this day with his resurrection thereupon (which gave occasion to its being set apart) 4. The custom of all Christian Churches through all ages, and from the very Apostles daies. 5. Nay the practice of our Lord himself on this day meeting his assembled Disciples, are all of them arguments beyond contradicti­on, and warrant (sufficiently) divine, that it is to be esteemed consecrate or set apart to the worship of God. And then the force which the fourth Commandement in equity bears, [Page 167] that what time is set apart or con­secrated to God should be sanctifi­ed, that is spent to those separate purposes and intents, for which it was set apart (which I say is the mea­ning of sanctifying or keeping holy any time) sufficiently and beyond all evasion enjoyns its being kept holy, it being supposed once to be set apart, as it is before proved to have been. And certainly (if as is undeniable, it be the duty of every Christian, as much as may be, to keep all his life as a perpetual Sab­batism Hebr. 4. 10. or holy rest unto God) it must needs be an argument of a very profane, worldly, and unchristian spirit, not to afford God this day free from sensual pleasures, and worldly cares or labours. Where­fore, I say, the keeping holy of the Lords day, I put out of all question, and would have no man flatter him­self, that he is a devout Christian, who useth either by idleness or pleasures, or unnecessary worldly business to profane what ( the [Page 168] Church, and being that the Church hath done it, by good warrant and power transmitted to her by Christ) God himself hath allowed. Profa­nation I call it: for if the spending it to holy purposes be to sanctifie it, then the spending it contrarily upon ordinary or unworthy practices, is to profane it. And if we may not give that which is holy unto dogs, it is then surely most intolerable to take that time, which by divine Law ought to be holy unto God, and give it to his enemies, the devil, this world, and our own lusts, which we do when we spend the Lords day either in idleness, pleasures, or need­less worldly matters.

Works of charity or mercy are acts of holiness: and works of ne­cessity, so far forth as they are works of necessity, are acts of mercy, and consequently the doing of either of these (that is, works of Charity or Necessity) when due occasion calls me thereto, is rather sanctifying than unhallowing the Lords day) [Page 169] (especially if I do them out of duty towards God, and in his fear) and for this I have his warrant, who tels Mat. 9. 13. me that he better accepts Mercy than Sacrifice.

Chap. VII. Of Preparation for the Lords day. A preparatory Prayer thereto.

SEeing then that the Lords day is to be kept holy, that is, to be spent in the worship and service of God, for which it is set apart, it con­cerns me to consider how I may spend it in a way most complying with this its design or intendment. And I shall easily, upon the very consideration of the nature of Gods worship, be convinced, that it is in a manner impossible for me duely to sanctifie it, if I come unto it hot and wreaking from my worldly busi­ness. [Page 170] For being I am to worship God in spirit and in truth, with all my mind, soul and strength, and in a word with my whole man, evident it is that I am unable so to do, while my heart yet remains unemptied of the world: and being unfit to worship God, I am not, while so, in a due state to sanctifie this day. Wherefore the right sanctification of the Lords day is to begin with Preparation.

And it is a right wholsome insti­tution, that upon the Evening before it, there should be Prayers in every Parish Church, which is grown now too much into disuse by reason onely (that I can imagine) of the degeneracy of the age. If there be such custome kept up in my Parish, I would not, but upon necessity, be absent from those preparatory prayers: At which, though I should be supposed to have been present, yet would I not content my self therewith: but, whether I have been imployed publickly in pre­parations [Page 171] or not, in my course of devotion, on Saturday night, take so much more time than I do ordinarily, as might serve for some preparatory Meditations and Pray­ers.

The least which I can do to this purpose in my Meditations, is, First, To examine whether there be not some sin or sad miscarriage of the week past, which lies unrepented of, and so may blast my next daies performances. And if any there be, secondly, to consider of it more par­ticularly, its aggravations, its na­ture, whether it be not such an one, part of the Repentance, for which must be Reconciliation, Restitution, or somewhat like: and accordingly to apply my self to what I in my con­science, and in the fear of God do judge due repentance. Thirdly, to endeavour the emptying my head of worldly (at least distracting) cares; to bid them be gone now, till a day for them return: And lastly, so to contrive (as neer as I can) all my [Page 172] affairs for the next day, that both I and my family may have as little a­vocations, or matters to call away our minds from holy duties as may be. This by way of Meditation.

My Prayers must be suitable to my condition. If any such sin, as before mentioned, be found, that must be confessed, bewailed, and pardon craved, together with grace for the future against it: which may be done by putting in the mention of that sin in the pro­per space left for such purpose. But besides this, it will be necessary to add, some particular petitions for due preparation or disposition of heart for the duties of the next day. First, for a quiet, setled, and com­posed mind so that I may attend, with all my soul, my holy concerns or business. Secondly, for enlive­ned affections, that I may not be dull and heartless, but of a tender and melting spirit. Thirdly, for a pliable ductile yielding and easie mind, that I may mix the word with [Page 173] faith, and render the obedience of faith. Lastly, because both my own and the Congregations be­nefit and edification much de­pends upon the Ministers due and affectionate discharge of his office, it is therefore fit I forget not him, but commend him to the assistance of the Spirit. To which purpose the following prayer may be either inserted in some fit place towards the end of my prayers or added to them.

O Lord from whom the preparations of the heart are: The day now approach­eth which, being holy unto thee, I am to spend in thy more solemn worship. Many sins there are by me not due­ly repented of, which may justly bring upon me a curse instead of a blessing. [Espe­cially [Page 174] my [ Here insert the mention of such particular sinnes which thou hast found thy self guilty of, &c.] may make my very prayers an abomi­nation to thee]. But accept thou I beseech thee of this my confession of them, and (at least desired) sorrow for them. Turn my heart from them for the future: and through the bloud of my Saviour so remove the guilt of them, that they may not hinder good things from me. Let the effusions of thy grace both upon me and all the Congre­gations of thy people be plentifull. Let my heart be fixed, and none either vain or worldly thoughts lodge within me this night. Quicken me by thy Holy Spirit, that I may draw neer unto thee [Page 175] with a true heart, and be fer­vent in Spirit in thy service; and with a good and honest heart receiving thy word, may understand and keep it, and bring forth fruit with pa­tience and unto perfection. Remember thou thy servants who are to dispense thy My­steries unto thy people: and especially him upon whose teaching I am to wait. Pardon their sins and frailties; Open their mouths, guide their minds and tongues, that they may deliver thy truths in the demonstration of thy Spirit: and let thy work so prosper in their hands, that both them­selves and others may be built up in our most holy faith, to the perfecting thy Church, and the eternal glory of thy [Page 176] name thereby, through our Lord and Saviour Christ Je­sus. Amen.

Chap. VIII. Of the true manner of san­ctifying the Lords day.

Sect. 1. Generally before I go to Church.

NOw as to my Closet duties upon this day, least the sole consideration of them should breed any neglect, forgetfulness, or distur­bance of the duties to be performed in the family, and in the publick assembly, it will be most expedient to consider the whole duties of that day, both publick, private and se­cret, and set down each in their na­tural order.

First then, as upon no day we [Page 177] suppose our Christian to be sloth­full, so least of all upon the Lords day, but to be up in a convenient season, both himself, and, if any are under his charge, to see that they are so to. A convenient season I call that, which, every mans health and occasions being considered, will agree therewith, and leave time suf­ficient for the discharge of the du­ties of the day. And supposing the publick service to begin generally about nine of the clock, between six and seven will be a good hour: and all things being well ordered may consist very well with most mens health and occasions, And of this time, which passeth between my rising and going to Church, if an hour and the odd parts be divided between the devotions of the family and the closet, so that half an hour be spent in the one, and the other half with the odd time in my closet, it may do very well; and the com­mon occasions of most houses being considered, so much time may be [Page 178] allowed: If so much cannot be af­forded to this work, yet let some; and what day soever I spend with double prayers (I mean prayer in my closet, and prayer in my family) yet this day let me omit neither. It is a bad omen to begin the sanctifica­tion of the Lords day by the breach of my ordinary course of devotion, and an argument it is likely to be but negligently sanctified by me. Besides, many in my family may perhaps make no other preparation for the worship of God, than what they make by joyning in the family­devotions: it will be therefore the more necessary to make sure of thus much.

Sect. 2. Of secret devotion in the Closet be­fore going to Church.

NOw my private devotions will be for the main the same this day as others. Only in my Medi­tations it is to be remembred that I [Page 179] examine my self touching my prepa­rations for the solemn worship of God that day: and if any thing in my preparatory devotion be want­ing (any sin unconfessed, unrepented of, &c.) in these my morning devo­tions, let that be done. And how compleat soever I may conceive my preparations to have been, yet let me not in my prayers in private that morning forget to send up some pe­titions for preparing and assisting grace, to the end I may more spiri­tually go through the duties of the day: for the doing of which, I can­not Chap. 7. now want directions, after a preparatory prayer already consi­dered upon. And these my closet, devotions it will be necessary be first performed, for that they will very well fit me to perform my de­votions in my family with more fer­vency.

Sect. 3. Of Private devotion in the family before going to Church. A di­gression touching what our devo­tion in the family is alwaies to consist of.

THese therefore being done, and it being now somewhat a­bove half an hour till the time we usually go to Church, I am to call all my family (except in extra­ordinary cases of sickness, &c.) to­gether to prayer, at which time all of them, who that day can go to Church, which should be, as many as may be, should appeare dressed as they are to go, that so, after the family devotions performed within a very short space we might all to­gether resort to the publick place of Gods worship.

Now if question be made what the devotions of the family are to consist of, the answer is, they can­not well consist of more or less [Page 181] than these two parts, Reading and Prayer.

By Reading here I understand chiefly the reading of the Word of God: and that it is the duty of the head of the family, either himself to read, or cause by some other to be read, the holy Scriptures in the hear­ing of the family; none can questi­on, who considers those frequent Commands to the ancient people of God, to teach their children the Law of God, and his judgments, and deal­ings Deut. 4. 9. &c. with them.

Now how they can be taught those things by their parents, from whom they never hear of them, cannot be understood: nor will any reasonable person think thefe com­mands fulfilled by the meer teaching their children the Belief, Lords prayer, and ten. Commandements (though this must be most sure to be done) for we find of old they were to acquaint their children of Gods wonderful works in delivering them out of the Land of Egypt: [Page 182] And in like manner we Christians to teach our children Gods Miracles of grace, in freeing us by his Son out of the bondage of sin; which, how it can be better done, than as God hath thought fit to teach it to the world, to wit, by the Holy Scriptures, none will easily find out.

Now for the method to be obser­ved in reading the Scriptures in our family, that which was above com­mended for use in the Closet may haply be most proper. And if I so order it, that I read the same portion of Scripture in my family, and in my closet, it may be much for my edification: the double reading it will set it deeper, both in my me­mory and in my understanding. But then, least I read faster and more in my family than in my closet, and for other reasons, it will be necessa­ry that either my Closet devotions go before my Family devotions, or that at least I so contrive my read­ings, that what I last read in my Clo­set, [Page 183] I the next time read in my Fa­mily.

Instead of Meditation, which was one part of my Closet devotion, if in my family I use to examine my people, what they have learnt or ob­served out of what hath been read; and where none takes notice of what is mainly observable, there suggest it to them, it may not be amiss, provided it be done soberly (without a long deal of prate and medling with curious matters) and without vain-glory.

The Prayers which I use in my family, except upon some very emi­nent occasions, may best be the Prayers of the Church. These are easie and best understandable: and the use of them in our families, will sit the plainest people in our family to use them with more devotion and understanding in the publick. Not­withstanding I confess my judgment in this case to be, that the Injunction of them doth not in strictness reach to private families, but there is a li­berty [Page 184] le [...]st; yet if we use that li­berty only thus, so as freely and of our own accord to prefer the Pray­ers of the Church, I really judge, (generally) it will be the best. Some particular cases there may be, as when any great judgment lies up­on a family, or the like, which may be admitted as exceptions to the ge­neral rule, and in which cases it may be expedient to use either other or more Prayers than those extant in our Church Liturgy.

The general course then of my family devotions will be this. First, he who prayes begins with the last clause of that Exhortation thus: [I pray and beseech you, as many as, &c.] Then follows the Confession: [Almighty and most Merciful.] The Absolution is to be left out, ex­cept he be a Minister who read. Then comes the Lords Prayer and Versicles. Which being done, all rising, give attention to one reading a Psalm and a Chapter, or so much of them as the chief of the family [Page 185] shall appoint. This being ended, if the Master of the family, or any by him deputed, will at that time examine, or briefly (as beforesaid) instruct any touching what hath been read, here such examination will most seasonably come in: After which, he who reads the prayers saying [Let us pray] all kneel down, and he begins with the Versi­cles, O Lord shew thy mercy, &c. and so proceeds with the Prayers in their order, as they stand, morning and evening.

Upon the Lords day in the morn­ing, after the prayer for the Bishops, Clergy and people, that is just be­fore the Blessing, it may be conveni­ent to add, for preparing grace unto all, the prayer in the beginning of the Communion service [Almigh­ty God, to whom, &c.] (or if there be any sitter in the Liturgy found) and that at the end of the Commu­nion service [Prevent us, O Lord, in all our doings with, &c.]

And in the evening upon the [Page 186] Lords day, after the same prayer for the Bishops, &c. to add that prayer for fruitfulness by the means of grace, which is in the end of the Communion service [Grant, we beseech thee, Almighty God, that, &c. Thus much then as to the order of devotion in the family, both or­dinarily and upon the Lords day.

Sect. 4. Of resorting to the Church.

THese devotions both in my Fa­mily and Closet being thus per­formed, it will soon be time to ap­pear before God in the Church. And I am to account no celebrating of the Lords day like to that in pub­lick, with a full Congregation of Christian people. Hither therefore I early, with as many of my family as possibly (at least conveniently) I can, resort, both my self taking with me, if I can read, my Bible, and Common-prayer book, and seeing that the rest of my family, who can [Page 187] read, do the same. And (especially, if the way be long) I watch very narrowly over my self and those of mine with me, that our discourse be not vain and idle, much less purely worldly, so as to unfit our hearts: and as to my private self the same care am I to have of my thoughts. Seasonable it will be to think of the happiness which I enjoy, in that I come into the Courts of God, and feed upon the fat things of his House, and to praise God in my heart that I have such freedome of access unto him: In which case ma­ny happy and proper Ejaculations may I furnish my self with out of Holy David's Psalmes.

Sect. 5. Of due behaviour in the Church.

BEing come to the place, which is holy to Gods worship, I enter it with all reverence, bare, if my sex so require, remembring, that though God be present every where, yet is [Page 188] he more specially in the places where his people are worshipping him: and any postures of reverence, that I use there, are acts of worship unto his unseen but present Majesty, and therefore cannot but be mista­ken very much, if judged by any superstitious. Having therefore or­derly taken my place, I should (not out of custom but devotion) how to God my knees, and beg his graci­ous presence and blessing towards me, and the congregation of his peo­ple that shall there meet that day, which I may do in this or the like form.

O Lord, who though thou dwellest not in Temples made with hands, yet hast pro­mised to meet and bless thy people wherever thou hast recorded thy Name; be plea­sed to be graciously present to thy servant here worship­ping [Page 189] before thee, and to the Congregation of thy people, which shall here assemble themselves this day for thy worship. Pardon every one, who hath not prepared him­self according to the prepa­ration of the Sanctuary. Quicken us all for thy Names sake; teach us to do thy Will, and build us up in our most holy faith, through Jesus Christ our Lord. Amen.

I know there are some who ob­ject against this practice, but I could never yet see any reason in their pretensions.

This therefore being done, if the Congregation be not yet fully met, it is not for me to employ my self in vain discourse with any of my neighbours: but either to meditate [Page 190] on somewhat which may be seaso­nable, or, if I can, to read.

And it may not be improper, till I am well verst in it, and know my duty therein well, to read the Church Liturgy, Rubrick (that is the directions which are mingled with the prayers, for their use) and all: taking one day some part of it, and another day another, till I have gone through it wholly. By this means, discreetly used, I shall be able mere readily to join with the pub­lick in the use thereof. But if the Congregation be fully met, and ser­vice beginning or begun, I am to yield all possible attention, remem­bring God requires my whole man, all mine heart, soul and mind, yea, and my very body too: Where. fore so am I to place and order even that (I mean my very body) as the worship of God, and the Chur­ches instructions for the worship of that God, require; kneeling, stand­ing and answering still wheresoever I ought. Nor am I to censure any [Page 191] thing if I do not yet understand its use: for by so much as I do under­stand. I cannot but in a good mea­sure see the Wisdom and pious in­tentions of the Church: By those answers, which I with the rest of the people are to make, I find my self much quickened, and my wandring heart many times call'd home; the use therefore of these, as I should not omit, so should the benefit, which I have found by them, be an argu­ment to me, to conform my self to every other practice injoined; not doubting, but that all of them will in the end have as good an effect as this upon me.

During the celebration of Gods worship, if my mind at any time be run away from my work, I am, as soon as ever I perceive it, secretly to check my self, to call it home, and in my heart say, Lord pardon and help thy servant, or some such thing, and, in a word, to imploy it as fully as I can about my business, remem­bring not onely how displeasing it is [Page 192] to God, but how unprofitable to my self to draw near unto him with my body onely, and honour him with my lips, when my soul is afar off.

Whatsoever I hear of the Word, read or preached, I must remember all along to apply unto my self: not carping at, or censuring the Preach­er, but taking all in the best sense, (Possibly, it may be long of my sins he did no better, or so ill) nor looking so much how it concerns others, as my own particular state and man­ners. And if there be any thing which more nearly toucheth and concerneth me, that let me be sure by some means or other to keep or set home upon my memory: per­haps there may be some place of Scripture cited to confirm, explain, or illustrate it; let me note that place, and the being able to find it, may, in case I am forgetful, bring the matter to my remembrance.

The exercises of divine worship being all ended, I am with the same [Page 193] reverence to depart the Church with which I entred it (not rudely, hastily and disorderly, as the com­mon manner of the multitude is) courteously saluting any of my neighbours, which I have occasion to salute, and that with inward love and good will: remembring that the ancient Christians had such an usage at their Assemblies, as the Kiss of Charity; it is but Christian therefore for me to use a charitable and chearful Salutation of any of my Christian neighbours.

Sect. 6. Of due behaviour between the Moru­ing and Evening Service.

My return with my family home should be with the same gravity and care, with which was my passage to the Church: my talk rather of what I heard or learnt, than of any worldly matter, except necessary occasions enforce the contrary. And being come home, one of my first [Page 194] businesses should be to step aside in­to my Closet, if possibly I can, and there, according as I have found my my self affected, to apply my self un­to God. If I have been awakened to any duty, raised to any hopes of Gods favour, strengthened in any of my holy resolutions, informed of any thing touching which I was ig­norant, or the like, there briefly to bless God for it: if I have been dull and improfitable, there to be­wail it; both which may be done after this or some such sort.

I Bless thee, O Lord my God, for the comforts of thy House; for thy awakenings of me to my duty; for any softenings of my heart, and sense of thy love, or hopes of injoying thee hereafter. Not unto me, O Lord, not unto me, who am a vain, hard-hearted, sinful wretch of my self, but to [Page 195] thy holy Name be the praise. Now encrease, I beseech thee, this thy goodness to me; and confirm me in thy Grace ever­more: Let me grow in the knowledge, fear and love of thee; and any impressions thereof, which I have this day received, suffer me not to loose; but enable me to bring forth fruit unto per­fection, to the glory of thy Name, through Jesus Christ, my blessed Lord and Media­tour. Amen.

If this prayer may not suit with my condition, it may be presumed, that as I have knowledge enough to see it doth not, so I have abilities enough, in some tolerable way, to represent and bewail before God my barrenness, heedlesness, worldli­ness, carnality, and whatever other [Page 196] great distempers I find in my soul: which accordingly I ought briefly to do. And this being done, let me recollect my self, and view over in my mind those severals, which I have that day learned or been affected with: for this will further imprint them upon my memory. Less than a quarter of an hour may suffice hereto: and though haply some­times I may see occasion to allow more, yet so much sure I may afford at all times.

Having thus fastened upon my spirit my spiritual gains, I now de­part to my company for the necessa­ry refreshment of my body, which this day was not appointed to a­bridge me of. Let me therefore be chearful, and eating my meat in sin­gleness of heart rejoyce before my God: but let not my joy by any means be wanton, idle, vain, or in­temperate.

Of the rest of the time which passeth between the publick duties of the day, the imployment ought [Page 197] to be sacred, at least wholesome, and such which may not indispose me for the remaining part of the daies work: and hereof much care is to be had,

First, As to my discourse: touch­ing which, if it be the Apostles Pre­cept, at all times to be observed, that our speech be alway with grace, sea­soned Col. 4. 6. with salt, certainly more spe­cially ought it to be such on this day. And though it cannot be accounted absolutely sinful to converse about secular matters of concernment, if occasion so require, yet. 1. To be wholly taken up with these can­not but argue a greater care of this world than sense of Christianity, if so be there be any truth in that speech of him who is infallible: Out of the abundance of the heart the Mat. 74. 34. mouth speaketh And, 2. To be needlesly meddling with such affairs, or idly busying our selves about other mens actions and concernes (which are the ordinary subject of mens discourses after dinner on the [Page 198] Lords day) is at the best but a mix­ture of worldliness and vanity: and it is made the character of naughty men, that their tongues walk through Psal 73. the earth.

Secondly, As to my actions care too is to be taken: It is not questi­onless unlawful upon due occasion, that is, on account of mine own or others necessity, or considerable conveniency, to put mine hands to an ordinary action, as is evident Luk. 13. 9 5. from our Saviours both doctrine and practice: But (as abovesaid of discourse, so now of business) to be needlesly imployed in worldly matters and ordinary work, cannot but be some kind of profanation of the day, as being contrary to its sanctification, that is, the spending it to other uses and ends, than those for which it was set apart. And albeit in this case no certain perpetual rule is to be set (the con­ditions of men being various) but each mans Christian discretion and piety ought to mete out to himself [Page 199] what he in his own conscience, and in the fear of God, considering his occasions, judgeth fit (in which we are not one to judge another) notwithstanding I cannot think that man takes such care of himself as he ought, or is duly cautious of indispo­sing his heart for his duty, who can constantly suffer all this time, be­tween Morning and Evening ser­vice, to pass over with him without any thing of devotion, either in his privacy or family, or just as the same time passeth over every day. This I say, cannot be to sanctifie the day, because not to separate it from common, and to use it to distinct ends.

Soon therefore after dinner end­ed amongst all the family, it is meet that I call the younger sort and set them to the learning their Care­chisme: and as to the Elder, if I suspect any of them to be apt to tri­fle away their time, let them be kept in my presence; and if all of them be able, let them read, by course, [Page 200] somewhat out of the Scripture, or some plain and honest book; if all be not, then such as can.

Sect. 7. Of resorting to Evening service.

WHen it is now almost time to resort to Evening service, let all be called together, to the end that all may orderly repair with me to the publick Assembly. And it may not be amiss (but right edifying) if some one person read a Psalm suitable to the present undertaking of going to worship God (such as is the lxxxiv. or the cxix. one or two parts of it being taken at a time, as occasion or time shall serve) to which reading all ought reverently to attend. And this being done, let the same rules and directions, which were given touching going to Church in the Morning, be obser­ved in the Evening, and all as before [...]esort to the publick worship Which if they do, I and my family [Page 201] are now a second time attentively and reverently placed before God in his House of Prayer; where my carriage ought to be the same, as is before directed to. And surely un­less I and my house appear thus the second time before God, I cannot account my self duly to sanctifie the Lords day, I have done it onely by halfes. The Church was never in a settled condition, but it had the Evening as well as Morning sacri­fice Vespers as well as Martins.

If therefore any thing should so sall out, that I or mine are hindred from the second part of the publick duties of the day, it ought to be my grief and sorrow, Psal. 42. 4.

Sect. 8. Of the duties after return from E­vening service.

MY departure from the Church and my retirement as soon as I come home for about a quarter of an hour, or as I see occasion, should [Page 202] be after the same sort, as in the for­mer part of the day. Which being done, it will be expedient to come amongst my people and see that all things are wisely ordered; that so, sometime before night, the Devoti­ons of the family may be perform­ed. In the mean time, both I my self, and as many of the family as can be spared from necessary services, are free to our private devotions. Onely if there are any triflers, let them and the younger sort be dealt with as after dinner, that is, kept, where the people most commonly sit, reading and attending to the Word of God; at least for some certain space. Let them not spend their time as they do ordinarily: for the Lords day should look with another face than common dayes all the day long.

This care being taken of my self and family, I see not but my Christi­an liberty permits me any honest re­freshment, such as may be walking forth in my garden, in the fields or [Page 203] open air. Onely let me observe these cautions 1. That my walk be some such as Isaac's Evening walk was, that my Meditations be Gen. 24. 63. good. Unquestionably I shall not find the fields an unfit place for good thoughts: There are many in the world, whom the very breathing the free air, the beholding the glorious light of Heaven, the passing clouds, the verdant earth and smiling face of all things, transports into a rap­ture of devotion, affects very much with the admiration of the Creator of all things, makes too long for the time, when either they shall ascend above them all, or see them pass a­way, and dwell ever with their God, beholding his face without any such interpositions. And with much advantage may a man spend an hour thus, mixing often prayers or eja­culations with these his thoughts. 2. Another caution I should ob­serve is, That I return so early, as that neither my Devotions in my Closet, nor in my family, may be [Page 204] omitted. And truly most conveni­ent will it be, that my own private devotions (which, being that I look on my self bound to on other dayes, I cannot this day omit) be performed before that supper, which I take: for then shall I be freshest; then will what I have learnt that day be better in my memory, than after the diversions which my supper and company may cause. Besides that, the performance of them will have fixed and prepared my spirit against any such diversions, and for the performance of devotion in the fa­mily.

Now as to what I am this evening to perform in my Closet, it is the same, for the most part, as at other times. My course of reading must be the same: onely if so be that I see fit the portion which I read lar­ger. My Meditations, besides what is every dayes task, upon what I read, may take in a view of my car­riage that day; an enquiry what I have learnt; a considering it so as [Page 205] to affect my self with it; and a set­ting down a resolution to endeavour in all my waies a practice of it. My prayers may take in some new Con­fessions, [of my unprofitableness, hardheartedness, unsetledness] pe­titions [for pardon, memory to re­tain, and grace to perform what I have learned.] Thanksgivings [for any quicknings of heart, resolution of holiness, any instruction or im­provement of my Christian know­ledge, &c] all suitable to what in my Meditations I have found mine oslate to be: for the inserting or putting in of which, I shall easily find in my usual prayers fit places.

My Closet devotions being thus performed, time it will now be for me and my family to take what Evening meale we use: which be­ing done in some convenient time before we go to bed (which ought not for many reasons to be too late) if I am a pious Christian I cannot but look upon my self bound to shut up the day in my family with [Page 206] some such devotions as I begun it with. Touching which some dire­ctions have been already given, as to Reading and Prayer: and it is onely to be added that I am to make some enquiry severally into those, who are under my charge, touching their improvements that day; to help out and instruct the ignorant; to rebuke, and that sharply, the negligent and heedless; to encou­rage the careful as my Christian discretion shall see meet: the pro­perest place for which, will be either before the prayers begin, or just after the reading of the Scriptures, so that the family may be dismissed and the day ended with prayers.

PART IV. Of my most solemn Retirement into my Closet for the Hu­miliation of my self.

Chap. I. An Account of what is to be treated particularly in this part.

MY most solemn retirement into my Closet, and that for which the place is most principally designed, is upon such daies or times, which I set apart to humble [Page 208] my self for my sin: before God by Fasting and Prayer and Mourning, and all acts of Contrition.

And truly if the ordinary Fasting daies of the Church were duly by all observed, all, that our present design would seem to call for, were, to deliver the manner of their pri­vate observation, that is, the parti­cular duties to be on them perfor­med. But forasmuch as most men keep them ordinarily no otherwise, than by a little change of diet, ta­king perhaps fish, &c. for flesh, and feeding, neither more sparingly, nor much less deliciously, than they do on other daies, and so make them indeed no fasting daies, we must con­sider both of the Setting apart of daies for private fasting, and of their Observation when set apart. But first of all it will be necessary to spend a few thoughts upon the na­ture and ends of Fasting.

Chap. II. Of the Nature and Ends of Fasting.

BY Fasting here is meant the Religious abstaining from our lawfull food. Lawful food at pre­sent we will account that, which, according to the common practice of sober and discreet persons of our rank and quality, is neither too much nor too dainty for us. For we may account a man intemperate in his feeding, as well by being too delicate and fine, and eating con­stantly on things which are fit chief­ly for persons above his degree, as by eating overmuch. Now not all abstaining from this my lawful food is that Fasting, which is here inten­ded: for I may abstain for my healths sake, or through business, or (by some accidents) upon necessity, [Page 210] and all (it may very well be, with­out sin, and yet not fast as fasting signifies a duty, or an act accepta­ble to God: but it must be a Reli­gious abstaining, which I can duely call Fasting, as at present that name is used: Now it will be best discer­ned to be Religious, by the ends which I design to my self therein, and by my imployment of my self upon such my Fasting daies.

First, as to the ends and designs See Dr. Hammon, Pract. Catech. Lib. 3. Sect. 4. of him who abstaines or fasts reli­giously. The chiefe of them are

1: Devotion, or the performance of religious exercises: when I fast, that I may have more leisure and be fresher for Reading, Meditation, and Prayer.

2. Mortification: when I fast to tame my flesh, to keep under and beat down my body, that it may be in due obedience to the commands of God and reason.

3. Liberality: when I fast to deal my bread unto the hungry, and either deprive my self or feed more [Page 211] slenderly, that I may have the more wherewith to relieve others.

4. Sympathising with the suffer­ings of others: when I fast out of a fellow feeling of the afflictions of Gods people, commiserating their condition, and, through an abun­dance of charity, desiring as it were to partake with them in their suffer­ings.

5. Exercising my self to the obe­dience of Christs commands: when I fast out of self denial, and when I both would and could eat, by fasting, as by one particular act of obedience to that generall command of deny­ing my self, exercise my self unto god­liness.

6. Diverting or removing Gods wrath, and expressing my sorrow and humiliation for sin: when Gods wrath either resting upon my coun­try or friends, or self, or hanging over any of our heads, I fast and de­precate it, and beg pardon of all those evils, which have brought us into such misery and danger.

[Page 212]7. An holy revenge or punish­ment of my self: when having re­pented of some sin, for which I am 2 Cor. 7. 11. holily angry with my self, I choose thus to punish and chastise my self for my former (it may be) luxury, wantonness, or the like.

When I say out of any of these intentions or with these designs I abstain from my lawful meat, I then fast in the sense that fasting [...]is now taken: for this is (thus far) Religi­ously to abstain; and no doubt, but such abstaining is acceptable unto God, if all be as right as my inten­tions, that is, if suitable performan­ces or devotions be added, touching which, rules will anon be conside­red, when the nature of fasting is a little further looked into, and it is evident that it is a duty, and no such needless matter as men usually seem to take it for, if we may judge of what they think by what they do.

Chap. III. That Fasting is a Christian Duty.

NOw that none either suspicion touching its necessity, or ex­cuse for its neglect may be left, it will be expedient to consider what Evidence may be brought that Fasting is a Christian duty. And

1. Indeed there needeth little more to be urged for the proving it a duty, besides the recollection and summing up those excellent ends to which it serves and conduceth. No doubt but to humble my self for my sins, to pray earnestly for pardon, and for the turning away of Gods wrath are duties; No doubt but to keep under my body and make it subject, to relieve the poor, to sym­pathize with the afflictions of Joseph, are duties: now to all these is fast­ing [Page 214] a meanes, and of some of them (besides) an expression. No doubt but to deny my self, and to take up­on my self an holy revenge for my former extravagancies, are duties: Now of these is Fasting a part. It may therefore hence sufficiently be concluded a duty.

2. A further evidence of the same I take it to be, that Fasting is Mat. 62, 6, 15. compa­red. by our Saviour, in that Sermon of his upon the Mount, which delivers to us the sum of the Christian law, or rule of Evangelical duties, ranked with Prayer and Almes giving; (which are undoubted duties) and rescued from the Pharisaical abuses of it, the true manner of it being insinuated: Insomuch that it may be justly demanded, how comes it to stand in the Christian law? to what end needed its practice to be vindicated from corruption, and asserted, as it is by Christ, to its purity, if it were not a Christian duty? Besides

3. We find God in its season cal­ling [Page 215] for it, of old by his prophet Joel, Sanctifie a Fast, call an Assembly; which place though it intend a pub­lick Fast, yet it is evident our Savi­our Joel 2. 15 in St. Matthew spoke of those private Fasts, which every one is by him supposed to consecrate unto God. Who knows not that the Af­flicting of the soul (touching which we meet with so many commands, and such frequent mention in the old Testament) doth mainly intend fasting? And as to the new Testa­ment, further yet: though our Sa­viour once tell us, the season for his Disciples fasting was not then come, while the Bridegroom was with them, Mat. 9. 15 yet at the same time he tells us, its season would not be long too, and then they should fast.

4. Again, the constant sense of the world, and of all the Saints of God in all ages (amongst whom by how much soever any have been more zealous, by so much the more hath he been in the exercise of fast­ing) is an argument (no whit con­temptible [Page 216] of its being a duty. Not onely the Saints under the Law fast­ed, and the pharisee too twice a week, but the devout Christians have ever been to us ensamples hereof. And,

5. (Which sets it off with more advantage) we find not onely the commendation of them for this practice, but the recompence of it with many signal blessings recorded in Scripture: which recompence God doth not use to give to will­worship. Thus we find Anna com­mended for her continuing in the Temple day and night, serving God with Fastings and Prayers. And it Luke 2. 36. is observable, that fasting is there reckoned as one part of her serving God. That blessed vision, which led Cornelius to the knowledge of Act. 10. Christ was vouchsafed to him upon a day when he had fasted till about the ninth hour (which is with us three a clock) and then too we find him not at meat, but prayer.

All which cannot but enforce that [Page 217] though it be not alwaies and indis­pensibly a duty, as is Faith, Repen­tance, Charity, and such others; yet is it as far a duty as any thing can be that is not required absolutely and for it self: and that therefore whensoever there is occasion for it (and no Christian can be long with­out due occasions requiring it) it is to be performed; and being so, if it should be performed in manner of a free will offering, or oftner than in strictness the Christian might seem to have need of it, yet if it be done as it should be, it is likely to be acceptable to God.

But this makes it seasonable to enquire how often a Christian is to fast.

Chap. IV. How often a Christian is to fast.

IN answer whereunto it must be said, that no certain or constant rule, as to all persons, can or may be given herein: nor will the times of fasting be the same to all, some men having more need, others less (if not need yet) opportunity. We are assured by the ends to which it serves, that many mens particular conditions (which haply leave them none other means to mortifie the flesh but this) make it a duty very necessary for them to be much in. On the other side, those who ever feed sparingly and temperately, and have an evener constitution, less inclined to carnality and inordinate affections, than have other men, seem to have least need of this taming discipline. And those whose labours [Page 219] are daily and hard, and whose life is servile, many times neither have so much need, nor so much opportu­nity of fasting, as have those whose life is easier. Yet forasmuch as it is (according to what hath been above insinuated) a piece of Afflicting a mans soul, and so a necessary piece of contrition and repentance (which hath commonly somewhat of indig­nation against a mans self in it) there is none who can think himself wholy dispensed with for it, or to have no need at all of it. But I say every mans conscience and Christian dis­cretion must in the fear of God set to himself the rule, how often he is to fast: for that every one best knows his own needs, and it would be very sinful in some not to use more strict and oftner fastings than others; and some on the contrary must be very injurious to them­selves, should they use so much fasting, as others (if they duely con­sider their leisure and condition) cannot but think themselves in duty [Page 220] bound to. This is the sum of what in general may be positively deter­mined as to all. Yet it is worthy our consideration, and may be a guide to particular persons to re­member.

First, that it is a practice of very great antiquity to fast twice a week, and was in use as is evident before our Saviours daies, and by him not censured in the Pharisee upon any other account, than because he was proud and conceited of it, using to reflect upon it in oftentation of his own holiness, and scorn of others. And it is a very worthy note of St. Chrysostomes, that we should onely avoid the Pharisees pride, but not neglect his performances, as on the other side, forsake the Publicans sins, but retain his humility. I here is also a constitution, which although perhaps it pretend to more autho­rity and antiquity than it ought, yet must be acknowledged to be ancient and not unreasonable, that we should fast Wednesdaies and Fri­daies, [Page 221] because on the one the Lord was betrayed, and on the other cruci­fied: and it is beyond controversie Constitute a Clem. Roman. collect. Lib 5. Cap. 14. that the primitive Christians used to have their solemn assemblies up­on those daies, not much less con­stant than upon the Lords daies.

Secondly; that if this course be not alwaies to be used (which yet I know not what should hinder, ex­cept a man want leisure) yet at certain seasons, as in Lent and Em­ber weeks, the commands and custom of the Church will engage me to as much as this amounts to, if not to more. And he to whom the com­mands of our present, and continued practice of the Catholick Church in devotionals signifie nothing, is surely a man of a strange humourous sanctity.

Lastly, It is out of question that there is no Christian can walk strict­ly and keep a good conscience to­wards God and man, who hath not Dr. H [...]m­mons Pract. Ca­tech. Lio 2. Sect 3. his solemn set daies for the perfor­ming that great and weighty duty of [Page 222] humiliation, in calling himself to an account for all his waies, and confes­sing his sins more particularly before God: and those daies should not be too slow in their returns [that is, too sel­dom] least his soul should be too deep in arrears [that is, least there should be such a long score of his sins unrepen­ted of, that he think it an infinite and endless work to repent of them] and so be loath to come to account at all. It is very reasonable therefore for every man and woman of any to­lerable leisure to set apart one day in a week for this purpose, or if the whole day, or any other part of it may not be spared from the business of his calling, yet the dinner time that day may be borrowed from eating and thus more usefully imployed without disturbance to the affairs or injury to the health of any ordinary person. I do not say that this day ought al­waies to be one and the same: it may be one week one day, and the next another, according as my oc­casions will best bear: nay even [Page 223] after I have appointed it, upon un­expected events, it may undoubted­ly be altered without sin, but wholy neglected it cannot be without a sinful omission, except upon some urgent, or more than ordinary bu­siness.

Chap. V. Of the Preparatory acts for Private Fasting daies.

THe worship of God is ever best celebrated, when some kind of preparation is made for it: It will be meet therefore that somewhat I do by way of preparation for my private fasts.

And one piece of Preparation as well for these daies as for the Lords day it self (though indeed somewhat remote, or afarre off) it will be, to be diligent other daies in my cal­ling, and well to husband both my [Page 224] time and estate. For if he, who hath not by his six daies labour made such provision for himself and his, as that he may be without care of providing upon the seventh day, will scarce rest that seventh day unto God without distraction (as seems to be suggested to us by those words [Six daies shalt thou labour] being put into the fourth Comman­dement, much less will he be able to allow himself constantly more time in a week than a seventh day comes to, to wit some part of every day, and a considerable part besides of one of the six daies (which is to be his fast) to the service of God. I would therefore have every man not to incumber himself in this world more than he needs must. We should learn to know when we have enough, and allow our selves some part of our time to enjoy as well as all to get. But this is prepa­ration very far off.

The first act of more immediate preparation for these my fasting [Page 225] daies will be, prudently to contrive, upon foresight and consideration of my weeks business, what day or daies they are, in which I can best spare time for this work: and those daies or that day will be the fittest to be pitched upon, in which I may the most freely converse with God without the disturbance, which much business necessarily brings. Besides the time spent in my ordinacy course of devotions, which are not upon my fasts to be omitted, under pretence of making amends for them, or running them up into my penitentiary performances, I cannot upon those daies when I allow least, allow less than two hours and up­wards to the peculiar work of my fasts. So much time therefore, at the least, I say, I must resolve such a day to devote.

Which being resolved upon; it will be sit (as a second act of my more immediate preparation) in the devotions of the evening before, to spend a petition or two in my pray­ers [Page 226] to God, that he would by his gra­cious Spirit prepare me for the work which I intend the next day, softning my heart and giving me to understand my errours, that I may duely [...]ment them and truly amend them; which petitions I may easily see a fit place to insert in my prayers. And the day being come, unto my morning devotions it will be expedient to add some such short prayer, as this which follows.

O Lord who sees the pur­poses of all hearts, and hast been privy to the inten­tions of thy servant touching calling himself this day to an account of his waies, and humbling himself before thee for all his transgressions; Be thou in mercy present to me by the preventings and assi­stance of thy grace, that I may with a true heart and [Page 227] contrite spirit perform what I intend. Grant that no worldly cares or business may so take off my mind from thee, but that I may be able forthwith to return, and without distraction to employ my whole soul in my desig­ned devotions; to the glory of thy Name, my own amend­ment and comfort here, and everlasting blessedness here­after in and through thy Son Jesus Christ my Lord, Amen.

And lastly, my morning devo­tions being thus finished untill the time come that I have resolved to retire I must endeavour to converse and behave my self in my ordinary affairs so warily as that nothing may discompose, disorder, or disturb me; no worldly design too much possess my thoughts, according as above I have prayed.

Chap. VI. The order of Humiliation or Renitentiary Devotions.

Sect. 1. The entrance unto the work.

THat time being now come, which I appointed to spend with God in my Closet, I must re­ligiously observe mine appoint­ment: For albeit the resolve was onely private, and never proceeded without my own breast or closet, yet hath God taken notice of it, and it stands on record in his omniscience; and by breaking these my private and (as happily I may judge) less material resolutions, I shall soon learn to break my word and vows too, in other matters; both with God and man.

Coming therefore at my time ap­pointed into my Closet, I reverent­ly kneel down before God, and ha­ving the sense of his presence, and all-seeing eye upon mine heart, humbly begin in some such short prayer, as is this which follows.

I Am come, O Lord, into thy presence, upon work, which no one hath more need to do than my self, to consider my wayes, and repent of my sins, and turn to thee. But I have an hard heart, not apt to re­lent; and dry eyes, such, at least, which seldom shed tears for my sins. O that thou would'st bow the Heavens, and come down, and melt my soul, that it might kindly flow forth before thee in godly sor­row, which might work re­pentance not to be repented [Page 230] of. Open mine eyes and help me to see into mine heart: B [...]ing my sins to my remem­brance, and set them in order before me, that an holy shame and confusion may cover my face for them, and thou be­holding my contrition maist accept it, and both pardon me, and assist me hereafter by thy grace, that I may live more godlily righteously and sober­ly in this present world, and attain unto blessedness with thy self in the world to come, through the merits of Christ Jesus my Lord and Saviour. Amen.

Sect. 2. Of Reading, so as to fit my self for self-examination.

SOme such supplication being with a [...]l my heart made unto God, I may haply find it not to be alwayes the best course forthwi [...]h to fall upon the examina [...]ion of my self: For, for this I shall be the fitter when awakened and made more at­tentive to my self by some other exercise. It may be proper there­fore to spend and hour in the reading some honest practical Book, which treateth severally of those duties which we owe both to God, others and our selves: to wit, upon that particular Book, which knowing to be very good, I have chosen and singled out to my self to read and practice, such as are the never e­nough commended Doctor Ham­mond's Practical Catechisme, or (if that seem to any too difficult) that [Page 232] excellent Book, The whole Duty [...]f Man. And in reading hereof I must endeavour to read,

First, with understanding: so that it is not so much the repeating to my self the words, as considering and digesting the substance of them, which I must account reading of them. I must therefore read and study the Book as Schollars do their Books: and if there be any mate­rial thing, which I do not understand, mark it, so that I may inform my self, by advising with some more able person than my self.

Secondly, I must read all with ap­plication to my self, remembring that all this concerns me, and endeavour­ing to see how it concerns me; whether I perform the duty I read of as I should, or how I neglect it, &c.

By this means, taking upon every of my fasting dayes a part, my Book will in convenient season be read over: which when it is it must not be thrown aside, but read through [Page 233] again and again, with the same dili­gence, till I am perfect in it. Nor ought the third or fourth reading of a good, profitable and practical Treatise, to be tedious or unpleasant to me: for that Christian duties are not new, but have been, and al­wayes will be the same; and multi­tude of books do but confound plain heads. All wise men know, that to make a mans self master of one good book is better than to have slightly read an hundred, which were not either throughly understood or di­gested. To keep therefore thus to one good Book, which may instruct me of the sum of my Christian du­ty, till I have fully made it mine own, is my most edisying course.

Sect. 3: Of Self-examination, and the view of our life.

THis my Exercise of reading be­ing over, it will be seasonable now to fall to the examination of [Page 234] my self touching my sins. And here I shall find a very good help of the former work of reading, especially after some considerable use of it, when I am once come to know my several duties: for certain it is, No man can see what he hath done amiss, what he hath left undone (which two heads, of Omission and Commission, contain under them all actual sins) till he seeth what he should have done. Now this duty of Self-exa­mination, a man may be supposed either to be a stranger in, and little to have practised, or else to have been much in it, and to be throughly verst in his heart and life.

He who is a stranger to it, hath unquestionably more work to do than the other. That he may therefore do his business throughly, he must begin with those very first years which he can remember, and trace sin from his insancy, through his youth, to his riper and present years. He must see what Devil first entred him, I mean, what sins [Page 235] first seized him, how they have grown up and continued with him: but this will be too long a work for an hour or two Such a person therefore had need to set apart whole dayes for this purpose, till he hath a little recovered himself, and set his accounts straiter with God. Yet must he not, while he is enqui­ring after unknown or forgotten sins, neglect to repent of his fresher and known transgressions. If there­fore so it is, that for the present he cannot recollect himself, and make a diligent search into the whole course of his life, yet must he confess and bewail what he knows of himself, and together acknowledge how much he is in arrears, which he hath forgotten, or at present doth not see, and for all humbly beg mercy. But this not so, as wholly to put off sur­ther enquiry: but having this Fast examined himself touching so many years or moneths (according as his life finds his thoughts work) upon his next Fast proceed farther, and so [Page 236] on the next still farther, till he come home to his present age. Now in this sifting of my life, if I can, it will be very useful to me, and much fur­ther a distinct Repentance, to use my Pen, and through each year set down my sins: By this means I shall be a­ble much better to consider them, and so, both know more of my self, and of the deceitful wayes, which sin hath to gain upon me.

And because as I owe to God Confession and repentance of my sins, so I owe also acknowledgment and thanks for his Mercies, therefore in this enquiry, it will be necessary to observe Gods remarkable Mer­cies and deliverances to me, record­ing these also year by year, as my sins.

Thus will the sight of his Mercies aggravate my sins, and encrease my repentance; and the sight of my sins, parallel with his mercies, commend his goodness and inhance my thank­fulness; both which are singular benefits.

And because even afflictions have their use. and are to be accounted for; if therefore I find any consi­derable adversity or cross, with which God hath exercised me, this also is to be registred as the former. If it did me good, I owe to God thanks for it: if not, I owe repen­tance for being incorrigible.

Being thus come to my present time, it will become me not to run in arrears again, but every [...]ast day still to make my accounts even; and to that purpose to take care, as afore­said, that these my Fasts be not too seldome.

Supposing therefore, that I am a person who have so far practised self examination, as that I have for­merly taken account of all my life. That, which I shall have chiefly to enquire into, upon each return of these my fasting dayes, will be,

First, What new sins or commissi­ons I have been guilty of since my last day of accounting.

Secondly, What neglects, espe­cially, [Page 238] if I have formerly made any vows or new engagements to God, how I have observed or slighted them.

Thirdly, In what posture or tem­per my heart hath continued, and at present is; whether soft, tender, penitent and in awe of God; or whether dull, careless, insensible, or otherwise out of order and prone to its old lusts.

Lastly, How the providences of God have carried towards me si­thence; what mercies received, what afflictions sent upon me, and what hath been my carriage answe­rably. And whatever I find more remarkable, let it be registred in mine Accomptal (so I call that pa­per book in which I use to keep ac­count of my life and spiritual state) whereof, as is abovesaid, I shall find singular advantage in my succeeding time.

Sect. 4. Of the endeavour of godly sorrow. How to work our selves to it.

SIn is not such a thing, the know­ledge of which is desirable for it self, but onely in order to somewhat else, which it is apt to beget, to wit, Godly sorrow and Repentance. My sins therefore being thus known, I am to set my self about the sorrow­ing for them and repenting of them.

And to godly sorrow, the readiest course will be, more fully to fix my thoughts upon the sins, of which in my examination of my self I have found my self guilty, to look upon them, so as that mine eye may affect my heart, my attent consideration of them may move and grieve me, as it ought. To this purpose I am to consider particularly.

First, the foulness of my particu­lar sins in themselves and in their [Page 240] own nature how vile they make me, how unable I should be to look men in the face, if they knew all these un­worthy acts by me, which I do of my self, and God far better than my self: how vile therefore must they needs render me in his holy Eye.

Secondly, The several Aggrava­tions which they admit; the chief of which, and those which are aptest to affect me, I may take to be those which follow.

1. Against how great light and how clear knowledge of Gods will I have sinned. I knew such and such actions to be sinful, when yet I ven­tured upon them.

2. Against how many checks of conscience I committed them. Did not my own heart at that very in­stant smite me, telling me of the wrath of God and eternal flames belonging to those who do such things.

3. Against how many engage­ments and obligations to the contra­ry have I sinned. 1. My own vows [Page 241] and covenant both in baptisme and since. 2. Gods mercies and for­bearance, which should have invited and lead me to repentance. 3. Gods judgments and heavy hand many times upon me, which should have taught me righteousness. 4. Had I no hinderances in the way, which I broke through? It may be Gods holy providence cast somewhat in, which did a while retard my com­mission of the sin, and, if I had not been lesperately bent upon it, might have diverted me and dasht the temptation.

4. Was not I the tempter and Devil to my self in them? Did not I set my self on work, without Sa­ [...]ans, incitation of me thereto?

5. Whether or no have not ma­ny of them been publickly disho­nourable to God, and scandalous to my Christian profession? Hath not mine example, if not mine entice­ments, drawn in others to the same sin, or driven others out of conceit with Religion? Wretched man that [Page 242] I am! that I should so hold [per­haps teach] the faith as to make infidels.

Lastly, Something of grievous­ness the circumstances of time and Place, &c. may add thereto, which ought not to be overlooked.

Through such heads as these should I trace my sins, especially those of them, which are most gross: and in my Meditations dwell so upon these considerations, as may, if pos­sible, move my sorrow, at least breed an utter [...]aversion of the sin, and a loathing of my self for it: And if it be so, that I cannot shed tears and really mourn over my sins, yet if I can find in my self, a through dis­pleasure with my self for sin, and an hatred of it, together with an earn­est desire to be freed from the habit and power of the sin, as well as from the guilt of it, this I may conclude to be a sorrow of mind, and ought therefore to cherish in my soul

Sect. 5. Of Repentance, which is the effect of godly sorrow, its true nature and way of practice.

THe Apostle saith, Godly sorrow workith repentance, which need not to be repented of. Now that repen­tance may seem to consist of two things, Of a full purpose of heart to forsake sin, and of hearty endeavours against it.

First, I say, I may not think I have repented of my sin, till I have taken up a full purpose and resolu­tion of mind against it for the fu­ture. As long as there is in me any intention of returning to it again, I am an impenitent wretch. Now such purpose and resolution the forego­ing consideration of my sin is apt to beget: and therefore by laying such thoughts truly home unto mine heart, by employing my mind much on them, I ought to endeavour to work my self up to such resolution, [Page 244] and never to sit down contented, or think my self penitent till I am so wrought upon. I shall not much need to be minded, that during such endeavours I ought to intermix with my meditations, frequent peti­tions to Almighty God, whose Grace onely it is, which is sufficient for me for the turning my heart from sin.

Now purposes and resolutions are rotten, except endeavours to fulfil them follow. This therefore is the second part of repentance, that, as I have resolved, so I endeavour a­gainst sin.

And this endeavour against sin seems to have two parts, the one of which may best be acted in my Clo­set, the other must be acted any where and every where.

The first part of the endeavour against sin is, to do what we can to mortifie the habit, that is, the incli­nation, readiness and customary proneness, which we have to the sin, which is to be forsaken. And that must be done.

[Page 245]1. By considering with my self what means (or remedies) I can find out against that sin. Certain it is, the more I can restrain or keep back my self from the actual com­mission or doing of any sin, the more will the power of that sin de­cay in me, the less inclined shall I be thereto. Wherefore if I cannot at the first root out the habit, or over­come that miserable inclinedness, which I find thereto, yet let me en­deavour to find out such means, which may keep me from the acting the sin, and, I say, that customary proneness unto the sin will by the grace of God decay.

Now in general it will be a true and proper remedy against any sin to consider the occasions or induce­ments, which chieflly lead me there­unto, and to provide as well as I can against them.

Whether or no is it a sin which is deeply rooted in my nature and constitution? or whether or no is it such an one, which by my way of li­ving, [Page 246] converse and custome, I have settled in my self? If it be of the latter sort, the breaking my self of that custome, the altering, as far as is possible, such converse as hath brought me into it, is a very good remedy against it. But if it be a sin innate, and after a sort planted in my very make and complexion, it is more difficult to subdue: But the way will be, 1. To take such course with my self, as that for the future I may keep my self from the acting of it as much as may be: And 2. To make it a constant petition in my daily prayers to God, that he by that Spirit, by which he is able to subdue all things unto himself, would mortifie in me the affection and lust, which I have after that sin. And by persevering in such course, no doubt but at length, through the divine Grace, I shall overcome it. These means therefore having consulted of, attending to my particular sin, the next step which I am to take in the mortifying of it, is:

[Page 247]2. To resolve there before God, diligently to use those means, which I have particularly consulted of, and so forthwith to order and contrive all my affairs (as far as in me lies) that I may without any partiality use them all, according to the best of my skill, and in the most effectual manner that I know.

The second part of the endeavour against sin (which will not be so much the work of my Closet, as of my life) is diligence in the using of these means (which I have thus con­sidered of, found out and resolved upon) whereever I am, and when so­ever I have opportunity.

Now that I may so do, it will ve­ry much help, if I write down these resolutions before God in my priva­cy, which I am to do in mine Ac­comptal; where also I am to record every dayes fasting, and the issue thereof, what I found new in mine estate, what I resolved on, what means I considered of against such and such sins! We find, they not [Page 248] onely made a Covenant, but put it in writing, and sealed it before the Lord, in their solemn Fast, Nehem. 9. 38. This will be one way to secure me against being slighty in my Peniten­tials: and it may besides much both confirm and quicken me in my exe­cution of these my resolves, to read them over written by my mine own hand before God.

And being thus registred, it will be good for me to be often (when I come into my Closet about my de­votions and examine my self) look­ing on and reading them over, least forgetfulness should betray me into the breach of them.

Sect. 6. An exemplification of the former Rules in two sins.

NOw to the end that this most necessary practice may be as plain as possible, it may haply con­duce to set down some particular [Page 249] examples, in which those general rules may appear practised. And for asmuch as it was before said, that all sins, of which we shal find our selves frequently guilty, are either such which are rooted in our parti­cular complexion (and so may espe­cially be called, our iniquities) or such which by some outward occa­sion (as converse or manner of li­ving) we fall into, one instance shall be of such a sin, which is commonly too too much rooted in mens na­tures or particular Crases, to wit, Ʋncleanness, the other in such an one, which though haply a man may be naturally inclined to, yet com­monly may be more truly referred to the head of contracted than of in-born evils, and that is, Trifling away our time, or idleness.

First then, suppose that upon exa­mination of my self, one sin, where of I find my self guilty, is uncleanness; and this I find diversly to have run through a great part of my life. Touching this, certain it is, that I re­pent [Page 250] not of it as I should, if I set not my self to root it out. Where­fore, according unto the rules laid down, I thus proceed.

Being come now so far in my de­votions upon my fast day as to Me­ditation, and having in my Meditati­ons chiefly imployed my thoughts upon my self, whereby I have found my self guilty of this sin, I set upon the repenting of it. To that pur­pose I endeavour to sorrow for it. I therefore consider, first, how grie­vous a sin that is in it self. And in this case it may be, that good practi­cal book which I have chosen to my self to read and study, may much help me, and discover to me the grievousness of it in its own nature. This being done, I consider how grievous my commission of it is: what particular aggravations all my actions of this kind admit. Here I open this my book, and examine it by those aggravating particulars mentioned: All which cordially employing my thoughts upon, I [Page 251] endeavour to affect my soul there­with, and to work in my self a loathing of such courses: This sor­row will work repentance, to wit, First a resolution against what I loath, and then an endeavour against it, as well by consulting remedies and means against it, as by putting my self into a way of using such means. And the result of my Humiliation thus far I, as breifly as I can, register in mine Accomptal, in some such sort as this.

A. D.—Januar.— Fasted. I found my self guilty of Ʋncleanness. This I considered to be in it self a ve­ry grievous sin.

1. It defiles my very body; makes me loathsome.

2. It debaseth and dulls my soul.

3. It is that which nature it self is ashamed of.

4. God most perfectly hates it, and therefore when he expresseth the vilest sins, calls them Whoredom.

5. It is one of those sins which [Page 252] God seldom suffers to escape unpunish­ed here.

6. I shall never be able to like my self, or have any inward content in my self while I practice it.

7. Perseverance in it will undoubt­edly destroy my body and health as well as soul.

[Each of these and more than these, as God shall be pleased to assist me in my Meditations I am supposed to have attently considered.]

My particular commissions in this case have the following aggra­vations. They have been done [so long]

1. Knowingly. 2. [as I find it with my self] 3. Against my vow of baptisme expresly. &c.

Whereupon, most humbly begging pardon of God, I resolved with all my might to endeavour against it. To that purpose I considered of these means against it.

1. Spare diet: frequent fasting: avoiding high meats.

2. Spare sleeping: not lying [Page 253] down till sleep compel me, rising ear­ly or at least as soon as sleep leaves me.

3. Hard usage of my body: lying hard, using prostrations, or tiring po­stures in my prayers, &c.

4. Praying often, and much con­versing with God in holy duties, which will make me ashamed of such car­nal delights and sordid injoyments.

5. Avoiding light company, light discourse, gestures, looks, &c.

6. Considering death, and that in its pomp and terribleness: looking much on Sceletons, dead mens sculs, bones, or contemplating consumptive and gastly visages.

7. Not venturing my self on any opportunities or temptations to it.

These I then resolved to practise, and will therefore frequently r [...] over. Amen.

But it may be this is not my sin (however, it will teach me how to deal in humbling my self for that which is). Suppose then I find my [Page 254] self guilty of trifling away my time. There is no repenting hereof with­out amendment: But what course may I take to be truly penitent for it?

The answer is: I must proceed as before. Meditating, Resolving, Con­sulting, and by all means confirm­ing my self against it. And the result of what I am to register in my ac­comptal, may be thus.

[Such a day Fasted] I found my self guilty of trifling away my time. I considored the grievousness hereof.

1. This is truly idleness, what name soever else I give it. For idleness is not the doing nothing, but the not doing what I should when I should. Now idleness is undoubtedly a grievous sin, [...] having not only its own guilt in it, but the guilt of many more sins, which it occasioneth.

2. This is the frustrating the end of my being, as far as in me lies, a living to no purpose: and that how unworthy it is of a reasonable creature.

[Page 255]3. I must needs be unprepared for Heaven, and my great accounts, while guilty hereof. Every hour stands on record in Gods omniscience: and I can­not it may be give account of three hours in a day.

4. How evidently do I ruine my self, not onely as to the future, but as to this present world hereby. What might I do, and be, were I careful of my time!

Further for me to do this, how grie­vous is it?

1. I know it to be sinful. 2. When I have remembred my duties to be undone, I have yet neglected them, against the present warnings of my conscience. 3. How many waies have I been engaged against this. So much, so worthy work to do, and so much of my time already spent, &c. [Easie it is hereby to see how I may proceed according to my particular state.]

These Meditations being finished, and, as briefly as I can, entred, it remains that I enter my resolution [Page 256] of endeavour against this sin as be­fore: and then study meet remedies thereto. Now this sin not being alwaies natural to them in whom it is found, but adventitious, it con­cerns me to consider, as before ad­monished, how I came to be guilty hereof, and to suit my remedies to those occasions.

1. It may be I am busied about many things, and so either neglect all, (or what chiefly concerns me) my proper duties. Perhaps I cannot endure that which should be my business, but am fickle, desultory, and rambling in mine employment, and though I am not much guilty of doing nothing, yet do I not do what I should: and this is undoub­tedly a piece of idleness, (as above­said) for a man to neglect the busi­ness of the season and of his calling, and to be most taken up in things which least concern him. Now here the remedy will be, to consider what it is that is my proper business: to put my work into a certain mold [Page 257] and order: and then to set my self a task daily, and engage my self (as well as I can) to so much of it, before I divert to any Eccentrical occupa­tion, I mean to the busying my self in things, which do not properly concern me.

2. It may be I use to sit and talk away my time with friends and com­pany: much goes in idle visits: I have a nature, which is too sociable, and when I meet with company to my mind, I know not how to deny my selfe of their society and dis­course: and if I do not meet with such, I am apt to leave my busines [...] and go seek such. Here the remedy will be (partly the same with the former) prudently to proportion my time to my business: So much of my business have I resolved to do: that resolution must not be broken: so much time will that work take me up: so much, my devotions: wherefore I have but so much left for society: more there­fore I must not take. If therefore [Page 258] I am lite into any acceptable com­pany, it will become me often to consider, how goes the time? so much of my imposed task yet lies undone, &c.

3. It may be much of my time is spent in dulness, sitting still, &c. It may be my constitution is such that if I eat heartily, I am a great while unfit for my work, and so feeding freely laies upon me a kind of neces­sity of being idle. Here the remedy will be to resolve upon a sparer diet, to bridle mine appetite and eat less when I do eat; or if I can­not that, to eat [...]eldomer, and to be at least but once a day unfit for my work: which time of unfitness, if I will well husband my time, I may best allow for society; it will be fit enough for that.

4 It may be vexations, anger, or giving way to passion many times indisposeth me for business. Here the remedy will be to watch against such disturbances, to endeavour meekness, patience, and the morti­fication [Page 259] of unruly affections.

5. It may be sollicitude about this world, thoughtfulness, cares take up many of mine hours: and then, mine head being full, I cannot call home my mind and fall to work: and when by my care I cannot find any expedient for what I sought, this breeds discontent, envy of o­ther mens ease, happiness, freedom, &c. And seriously it is a great deal of time, which narrow fortunes thus steal away from some men. Here the remedy will be, study of content, frugality, wise husbanding mine e­state, proportioning mine expences to my revenues. And so what ever I find to be the occasion of my loss or expence of time, let me study a suitable remedy thereto, and register as well the occasion as its correspon­ding remedy. Let me then pro­ceed to resolve upon the use of such remedies, and to order my parti­cular affairs in such sort that I may use them with the best advantage: and such resolutions let me alwaies [Page 260] enter upon my Accomptal, for the fastning them both upon mine heart and memory.

Sect. 7. A further consideration of Repen­tance with reference to some particular sins.

REpentance may seem to have been considered hitherto with a Relation to habitual sins, that is, such sins which either by nature or custom are rooted in the heart, and have begot in the soul a readiness, and inclinedness unto them. But surely, if I throughly understand the Practice of it, as it hath been hither­to described, I cannot be at a loss in what sort it ought to be exercised, when I find my self guilty of one particular fall or sin, the habit, or customary readiness to which, I have not yet contracted: for the substance of my work is still the same, viz.

Having in mine examination of my self found my self guilty, I am by attent consideration of that sin, whereof I am guilty, both in it self, and as it is mine, to endeavour to affect my heart therewith, so that I may truly sorrow for it: and though it may be I may truly conclude, that it hath not yet got fully a roo­ting within me, yet for as much as the first or second commission thereof hath in probability made me more inclined and easie thereto, than I was, when my mind, having been never much bent this way, was thitherwards more inflexible, there­fore ought I to study and consult how for the future to secure and confirm my soul against any relapses or second backslidings: and after such consultation to resolve and en­gage my self with all possible strength against it.

One thing more, in case of sins committed, or wrong done unto my neighbour, is yet requisite to the making my repentance sincere and [Page 262] through; and that is, that I forth­with upon sight of the sin, if possible, make restitution: otherwise that I make it as soon as I am able; and in case I am not likely to be able to make it, that I endeavour by ac­knowledgement of mine offence to seek for reconciliation unto him, whom I have so wronged. The ne­cessity hereof may be concluded from what hath been above said, that repentance cannot be true, ex­cept there be an amendment. Now most evident it is, that while I suffer the wrong done yet to remain or continue, I am still injurious; and so consequently there is no amend­ment, and therefore no repentance. And the words of our Saviour most expresly enforce it. If thou bring Mat. 5. 23, 24. thy gift to the Altur, and there re­member that thy brother hath ought against thee, Leave there thy gift and first go and be reconciled to thy bro­ther, then come and offer thy gist. God will accept of no sacrifice or duty whatsoever, at my hands in [Page 263] such a case, till I have reconciled my self, if possible. If any think this not to amount to restitution, let him read Levit. 6. 2, 3, 4, 5, 6. and Numb. 5. 6, 7, 8, where he shall find, besides the sin offering to be brought to God in case of wrong do [...]ie to others, it was enjoyned that the principal should be restored, with an addition of one fift part thereto. Now if so it be, that I can­not find those to whom I have been injurious, that I may make restitu­tion, let me give and devote so much to the poor as would do it: this is to restore unto God, when I cannot to my brother: let me ne­ver lay up any thing wrongfully gotten, or that wherewith recom­pence should be made for wrong done, it will eat as doth a Canker. Besides I cannot, if by wrong I in­crease my store, ever have a quiet conscience, or reasonably expect the pardon of that my sin.

Now the consideration how this restitution or reconcilement may be [Page 264] made, and the Resolution to make it, may be best done in my Closet: and such consultation and resolution deserves a place to be registred amongst my other penitential de­votions, upon the same reasons as they do.

These rules in my repentance if I have observed, though I cannot look upon any action of mine as compleat, yet I may have hope I have not herein been slighty, but that God through Christ Jesus will accept it.

Sect. 8. Of that faith which is requisite in order to pardon of sin.

BEsides Repentance, it is com­monly said that God requireth Faith of us in order to pardon of our sins: and it is most certain, if we understand faith as we ought. But it is as certain, that people are or­dinarily very much mistaken in the [Page 265] nature of Faith; as it is not unusual for us to be in such things, the names whereof are takne in such different Dr. Ham. Pract. Catech. Lib. 1. Sect. 3. senses as the name of Faith is in Scripture.

Now faith we all of us know signifies Belief: and therein doth the nature of it lye. Him that we be­lieve in is God: that which we believe is his Word. So then, Faith is a full belief or credence of the whole Word of God; and especially of the Gospel; a receiving it and every part of it in a way suitable to the matter of it; agreeing to what­ever is therein affirmed, as being true; believing all the promises, that God will never fail on his part, unless we do on ours; setting our selves to fulfil all the commands, as believing all that is commanded to be our duty and of indispensible ne­cessity to salvation; trembling at all the threatnings, as being perswaded God will be as good as his word, and punish all impenitent sinners. Faith, I say, is the hearty and sincere [Page 266] embracing and being perswaded of the whole word and these its parts after this sort: and we must not single out the promises and believe them alone; for all commands and threats are no less the word of God than are the promises, and therefore must be as much believed, nor shall any one ever be justified who doth not thus believe.

If it be asked, whether it be not faith in the free promises of the Gospel, or a trusting to God through Christ, that he will pardon my sin, which doth chiefly justifie me, I say, No: and that the embra­cing the doctrine of the Gospel, the receiving every command and threat so deeply into my heart, as that the belief of the one turns forthwith into obedience, and of the other into obedience, and of the other into an holy fear, (which are the other parts of faith) cannot be con­ceived to be either in their own nature inferiour unto that trust, or less either valued or required by God. I do not say that God accepts [Page 267] of any of them, or all of them, for their worth: (He accepts of them, and of the person, in whom they are purely through Christ; through his merits doth he impute this faith to such person for righteousness, that is reckon and accept of this his cordial and impartial receiving his whole Gospel after this sort, as well as if he had performed perfect and unsinning obedience, as he was first bound:) but this I say (and that upon the evidence already hin­ted) that justification, or the par­doning of sin, is no more appropria­ted to that one act of faith, which we call trust, than to those other; and that I cannot (if comparison in this case be made) but account those other acts (that impartial submitting and devoting the sould to obedience answerably to every command, that true resting in the fear of God) as the more principal, worthy, and I am sure, less to be suspected acts of faith: At the least I cannot conceive, what we call a justifying faith to [Page 268] proceed any otherwise than as fol­lows.

First, I do believe the promise of pardon of sin to be true, and God to be faithful, and that without all doubt God will not fail on his part, except I fail on mine. God will not fail to give the promised blessing, if I fail not to perform the condition, upon which he hath promised it.

Secondly, I therefore forthwith set my self about the condition, or duty required, as I expect the bles­sing or promised mercy from God: I sorrow for my sins; I endeavour amendment of life. I cleave unto God with full purpose of impartial obedience.

Thirdly, having done so, I do not believe that all this is worth any thing in it self, but that it is through the meer grace of God in Christ Jesus, that I must be accepted, par­doned, and saved. Wherefore I trust to God according to his pro­mise (the condition of which I have [...]ndeavoured to fulfil) that he will [Page 269] through Christ pardon all my sins, and reckon this my faith to me for righteousness, to trust for the pardo­ning of my sins upon any o [...]her terms is unbelief and presumption: for it is a believing God will pardon my sins upon their terms, than he hath said he would ever pardon sin, and that is a believing God will be false.

But now let the case be put, that some grievous sinner, much hum­bled under the sense of his noto­rious wickedness, doth, as before­said, believe the promise to be true as it is, set himself about the fulfil­ling its condition (sorrowing repen­ting, &c.) believe all that he doth to be in its self worth nothing, but yet Christs merits to be of infinite worth, through which notwith­standing he dare not trust for the pardon of his sins, as remembring them to be so great, and doubting lest he hath not yet performed the condition, which the promise of the pardon of sin through Christs me­rits [Page 270] requires, and in this temper dies; Put, I say, this case, shall we think this man hath not a true and justifying faith? He hath surely; and it may be a truer faith, than hath many an one who yet hath more of the trust. But yet it is evident he hath not this trust: for he durst not, through sense of his own un­worthiness animate himself there­to. Seeing therefore, that it is very possible a man may in such case be justified without that act of faith, I conclude that justification is not appropriate unto it, that is, that a trusting in God that he through Christ will pardon my sin, is not that act of faith which chiefly justi­fies me, and that they are very much mistaken, who take this (by it self) to be the true nature of justifying faith, that they believe God will pardon their sin for Christs sake. so then, I now see the course which I am to take, in my humiliation, to sue out the pardon of my sin. I am to believe, that God will not fail on [Page 271] his part, if I do fail on mine: I am therefore to repent of my sins, as before I have been taught, and persist in amendment of life, all the while trusting in the grace of God through Christ, according to the promise of the Gospel, that I doing thus, my sins shall not be laid to my charge, as being taken away by the cross of Christ, in whose merits I have, through this my faith and the mercy of God to me, a share.

Sect. 9. Of Prayer upon such Fasting dayes.

THat which will much heighten my affection in this my repen­tance, and further complete all its parts yet remains, to wit, prayer; which, as it must on this occasion and day be more large and particu­lar than ordinary, so I cannot now want matter for it, after such consi­deration of my condition, and of the way how I am to seek for par­don [Page 272] of sin as is supposed (if the for­mer rules have been observed) to have foregone. particularly▪ I am to frame my prayers, or at least to al­ter them, as neer as I can, to my con­dition,

1. Confessing my several sins, and that not without those aggravating circumstances, in which I formerly considered them.

2. Representing before God my sorrow, my resolution of heart against them.

3. Begging his grace, to assist me in the fulfilling my godly purposes, and pardon for all my sins, whether known and confessed, or as yet un­known to me.

To these heads my Christian dis­cretion may add more according to my particular condition. To wit, if any judgment rest on me or mine, or is feared by reason of these my sins, I may implore deliverance from it: If any mercy is expected, or by me aimed at, which I fear my sins may most justly hinder or blast, I [Page 273] may importune God for the grant­ing it; or otherwise apply my self as occasion serves.

Now as to the form or outward manner of my prayer; if I am able to pray otherwise, I shall not haply on these occasions see it alwaies fit or convenient to use set, or compo­sed forms: for that there may be many particular affecting circum­stances of my sins, which no form will express so plainly, as I have need to express them for the moving my sorrow. If therefore I find my heart ready and so composed, that I dare venture upon what we call a conceived prayer, which being of mine own invention, by the assist­ance of the Spirit, may more per­fectly suit with my condition in all, than one framed by another to my hand, having either noted in a pa­per before me the substance or mat­ter of my Confessions, Petitions, and Thanksgiving, (which paper for memories sake, I lay before me when I kneel down to prayer) o [...] [Page 274] else so considered of, as that it will be ready, I may spend a few thoughts touching the particular ex­pressions, by which I intend to re­present this my mind to God. To this purpose these two practices may be helpfull.

1. To read any part of the wo [...]d of God, which (being I dayly read some of it) I may know to be suitable to my present case. If I find mine heart hard let me read some affect­ing working place. (Such I may be presumed to have noted as I have read in my course.) If I find it tender, let me read such place or places, as may nourish this tenderness, or raise me to to an holy joy, and de­light in God and these duties which I perform to him. And in like man­ner, in other cases.

2. To recall and consider such fit expressions of the particular mate­rials, which I am to set forth before God, as I may be presumed to have observed and treasured up in my me­mory [Page 275] or book, in my ordinary course of reading.

After such premeditation, with an holy fear, I am to endeavour to pour out my inward conceptions be­fore God, as fitly and as fervently as I can. But I must not think that fervency lies in loud speaking, but in the inward affection of the soul: notwithstanding if my closet be so situate. that I may judge I cannot be heard without, I may many times find, that it will conduce, if not to the affecting me more, yet to the keeping my mind more close to my business, for me to speak in a voice exceeding a private whisper.

But let me be never so able a per­son and my heart never so fixt, to use a form so far, as where occasion shall serve to leave it a while, to wit where I would confess or ask more particularly, may keep my prayers from being loose, imperfect, broken and disorderly, and consequently make my devotions riper. Now such an one is this which followes.

O Thou Great, Holy, and Fearful God, unto whom all things are naked and open; and before whom, as being of purer eyes than to behold iniquity, nothing that is un­righteous shall stand. I even blush and dread to appear before thee: For in me there is nothing but iniquity that thou canst behold. Iniquity indeed is too soft a word: I am nothing but filth. I have sinned against Heaven and before thee; and am so far unworthy of being called thy son, that I am not fit to be called thy servant: but deserve rather as a rebell, as a faithless and treacherous wretch against thy Majesty, to be destroyed of the De­stroyer, [Page 277] to have all thy wrath and plagues to meet in me, and to be made unto the world an example of thy severity and revenging justice, that by me men might learn no more to presume and backslide.

But there is mercy with thee, O Lord, that thou mayest be feared and sought unto: Nor hast thou, as thou hast protested, any pleasure in the death of sinners; but art so desirous, that they might re­turn and be healed, that thou hast not spared thy very onely begotten Son, but hast given him to seek, and, by death it self, to save the lost sons of men; promising, that of all those, who through him come home unto thee, thou wilt by no means cast off any. I come, [Page 278] O Lord, at least I have here set my self in the way to come, and bewail my departures. And let not my Lord be an­gry, and I will consess.

I have, O God, a most cor­rupt nature and heart, full of impurities and abominable things, as a cage of unclean birds. She was innocent in comparison of me, out of whom came but seven devils: I may most truly stile my self Legion: such swarmes of lusts do possess me! The Wheresoever in this prayer the mark † is found, the Reader must not forgot to con­sider particular­ly touching those expressions whe­ther they fit his condition. lusts of the flesh († In­temperance, Idleness, Uncleanness) the lusts of the eyes († Co­vetousness, Envy) the Pride of life († con­ceitedness of my self, Ambition and proud [Page 279] Wrath) are things familiar to me, rooted and grounded in my heart: And that truly, Lord, not so much by nature, as by continued custome and wicked practice. I have my self made my soul more de­praved, than I ever received it from corrupt nature. That I am dull and heartless in the performance of all holy du­ties; that I am vigorous and active in the serving my lusts and pleasures, and the fulfil­ling the desires of my flesh and mind; that I am vain, heedless, and commonly void of thy fear in all my wayes, I owe very much unto my own vitious conversation; unto my giving my self up to walk in my own wayes; unto my choosing vanity, and addict­ing [Page 280] my self thereto; unto my either total neglect or slighty discharge of thy worship. Im­possible in a manner it is, that any one who lives as I have done, should have a better heart, than I have.

And at this rate, O Lord, have I ever lived. My child­hood, the innocentest part of my life, was a state of necessa­ry ignorance of thee: yet even herein how soon did the accursed fruits of inborn lusts begin to shew themselves! My youth, what was it, but a vain and brutish, a mad and sensual age! As to that small notice, which therein I had of thy will and nature, how little cre­dit did I give unto it, and how ineffectual was it upon me, either to the quickening me [Page 281] to my duty, or restraining me from any wickedness! But as to my riper years, O Lord, I know not what to say: I should in truth sit down astonished before thee, but that I want a due sense of my sinfulnesse. Mine iniquities are gone over my head: That they are grea­ter than I can bear, is little; they are greater than I can comprehend or number. Nay if I should let pass my sins of ignorance, of infirmity, of heedlesness and inadvertency, (by which notwithstanding I seriously acknowledge my self times without number, to have dishonoured and provoked thee:) If I should insist only upon my knowing, presum­ptious and wilful sins, even these, O Lord, it were impossi­ble [Page 282] for me to reckon up. For besides that vast number of them, which I cannot call to mind (all which notwith­standing are upon record be­fore thee) what a black and tedious Catalogue of them have I here open [or, which I can spread] before thee! How many wilful neglects, yea even contempts, of my duty! How many resolute perpetrations of horrid crimes; such which I now am ashamed even to think of, yet did not then blush to commit; sins, the heinousness whereof being considered, if I could do nothing else but mourn over them all my dayes, though I should weep as my Saviour sweat, in bloud, under un­known agonies, I could not [Page 283] but account my self impeni­tent. Nay, had I onely that one sin of [**] so often by me repeated to bewail, what sor­row could suffice for its due lamentation! Here are to be mentioned thy chiefest and most frequent sin or sins.

But if I add here­unto my [**] my [**] &c. what reason have I, were my fasts, confessions, prayers and teares a thousand fold to what they are or can be, to sit down and lament my notori­ous impenitence!

And besides this weight of guilt, which the heinous na­ture of my sins themselves load me with, what a sad additio­nal pressure do their dismal aggravations bring? What circumstance almost can there be that makes sin grievous [Page 284] which I may not find in most of mine? It is but an ordina­ry aggravation of my sins, that they have been committed a­gainst knowledge, that I have held thy truth in unrighteous­nesse, and being convinced of my duty, have both neglected it, and done contrary unto it.

† The very instant dictates of conscience, protesting a­gainst the sins which I have been about to commit; the smitings of mine own heart, not onely after and before, but amidst the very commissi­on of them, have not restrain­ed my head-strong will.

† Nay, O Lord, hath not the voice of thy Spirit joyned with the voice of my Consci­ence, and the united perswa­sions of both striven with me, [Page 285] but all in vain? † Have I not known that if I would resist, through thy grace I should o­vercome? And might I not through the same grace, have resisted if I would? † Have not I at the very same time thought of thy wrath and e­ternal flames belonging to those who do such things? and yet this in vain too. And besides the vow of my Bap­tisme, which I have owned and acknowledged my self to stand bound by. Ah! Lord, have I not made many a parti­cular vow against those very sins, which after, as a Dog to his vomit, I have returned to; And † those vows brought to thy Table, and sealed in the Bloud of thy Son? Have not I tasted thy mercies encourag­ing [Page 286] mine obedience, and on the contrary, sometimes wrung out almost the dr [...]gs of thy wrath in punishment of my backslidings.

Further, hast not thou ma­ny a time hindred me in my prosecution of these sins, and, by some interposing provi­dence, dulled the temptation, which I lay under towards them; † When yet I have pro­ved so far a Divel to my self, as to retrieve the temptation, and over-bearing the voice of my conscience, the resistance of thy Spirit, breaking through all engagements to obedience, which either thou or my self have laid upon me, yea and the very hindran­ces and lets, which have been put in my way against those [Page 287] sins, I have returned to the at­tempts and practices of them! Ah Lord! what can such a sinner be fit for, but destructi­on? And yet after this sort, how long have I lived, sinning! And how have I hardened my heart against all those means, which thou hast used for my betterment! Besides, How many of these my sins have been committed openly and in the sight of the Sun, to the dishonour of thee, and to the scandal of others, who be­holding my practices have blasphemed, at least been pro­voked to blaspheme and speak evil of Christianity!

All this, O Lord, is but my old wickedness: I have later [and † therefore if possible, some of them more grievous] [Page 288] sins to confess unto thee. It is but [such or such a time or day] that I [**] Here mention later falls. Ah! how can I lift up my face, or look towards thee my so oft of­fended God! And yet, not­withstanding all this, I have not yet done, O Lord. For besides these sins of mine own, what a multitude of the sins of other men do I stand ac­cessary unto and guilty of! How many, for ought I know have I undone by my exam­ple! What a multitude is there, for whose profaneness and unbelief (being occasi­oned by the scandal against Religion, which my looseness hath possest them with) I am to answer for! † Some there are, whom I have more di­rectly [Page 289] and nearly corrupted. And how many more may they have corrupted, who haply had not been in that case corrupt themselves, had not I propagated such sins to them! Ah! wretched man that I am, who have not been so far innocent as to be wick­ed alone, and destroy no more than my self.

And now, O Lord, after I have confessed thus much, notwithstanding all which I have confessed, and much more which I am not able to express, nor so much as my self to know, what an hard un­broken and stupid heart have I! The truth is, the multitude and grievousness of my sins is such, as is enough to make me impenitent and desperate up­on [Page 290] the meer sight of them. † I may well doubt whether it be possible, that such a back­sliding wretch as my self should ever be renewed again unto repentance, or thereby restored. But forasmuch as I understand, that to turn thus desperate, and to neglect re­pentance and amendment of life, would be worse than all the wickedness, which I have hitherto wrought, I am here prostrate before thee to be­wail my self, and with sorrow and grief of heart for my for­mer wayes do I here cast my self upon thee. If thou wilt have mercy, thou canst still save me: If thou wilt not, Lord, I perish. But doest thou use to suffer those to perish who thus, with such repen­tance [Page 291] as they can, submit and humble themselves at thy footstool, crying unto thee for help? Far be it from thee, thou Father of Mercies! Notwithstanding, inasmuch as I, being much worse than or­dinary sinners, do more justly deserve to find no place for repentance, and have there­fore more reason to fear how thou maist deal with me, deal with me as thou wilt, † through thy grace I will sin no more; no more knowing­ly and presumptuously as I have done. And to that end I have here in thy presence this day considered my wayes: † I have endeavoured to find out those wiles and methods, by which the Devil and mine own lusts have ensnared me in [Page 292] such grievous sins. † I have resolved upon impartial dili­gence as well in my endea­vours against these particular evils as against all other, and in performing unto thee hear­ty and intire obedience. These Resolutions I here humbly present before thee, sacredly engaging my self to do my utmost to keep them, and be­seeching thee by thy grace to engage my heart more firmly to them. And, Lord, let not any dulness or want of that affection, with which I ought to have confessed my sins, to have bewailed my guilt, and to have passed these resoluti­ons, hinder, that this my seri­ous humiliation of my self should not be accepted be­fore thee. Such contrition, as [Page 293] thou hast enabled me to, I have endeavoured, sorrowing that I am not more deeply humbled: Such, which is wanting, do thou bestow; For it is no less thy property to bestow than to accept the contrite heart: The broken spirit is, O Lord, from thee. When thou of old command­edst water out of the flinty Rock, it forthwith yielded obedient streams: nor can my heart (dry and hard as it is) but dissolve into holy tears, if thou wilt bid it melt: Give forth then the word, O God; Speak, thy servant is here rea­dy to hear. Turn thou me and I shall be turned. Send out thy good Spirit: let it inligh­ten the eyes of my mind, in the knowledge both of my self [Page 294] and thee: let it savingly per­swade me of the truth of all that thou hast spoken, and especially, of the defiling, cur­sed, and damning nature of sin, of the sufficiency and effi­cacy of the merits of Christ Jesus unto all those, who by a right faith apply themselves to thee through him. (I do O Lord, believe, help my un­belief. ) And grant that this sight and perswasion both of my sin and Saviour may af­fect mine heart, so that I may sorrow after a godly sort: and that sorrow may bring forth in me those wholesome fruits (which after all my endea­vours of repentance I cannot but lament to be much want­ing in me, to wit) carefulness against sin, vehement desire and [Page 295] zeal of holiness, indignation and an holy revenge against my self; by all which I may for the future clear my self, and ever approve mine heart ho­nest, upright and sincere be­fore thee. Suffer not this my righteousness to be onely, as a morning cloud or early dew, soon passing away, but let thy grace alwayes dwelling in me keep open in my soul an ever flowing fountain of such pe­nitence, that I may go on thus mourning to mourn over my sins, and perfecting holiness in thy fear; accounting all little enough, if so be I may but in the end obtain mercy. And this my penitent return (at least hearty endeavour of such return) accompanied with persevering study of im­partial [Page 296] obedience to thee, do thou, however most unworthy in it self, through the perfect merits of thy Son accept, washing away all my sins (both the iniquities of my youth and transgressions of my riper years, as well known as unknown) especi­ally Here mention thy chiefest sin or sins. my [**] in his bloud; and reckon­ing, according to thy gracious Covenant, this my faith (which by such works as these shall discover it self to be alive and true) unto me for righteousness. And, if thine infinite Wisdome shall see it to be good for me, do thou grant me this further happiness, that I, thus living in thy fear, may be ever filled with peace and joy, through a [Page 297] comfortable assurance of thy favour, and hopes of eternal glory.

As to all my outward af­faires, by thy good provi­dence be thou pleased so to overrule all events, that what­soever befals me may work together to me for good. My sins indeed, O Lord, de­serve quite contrary; even the severest inflictions of thy wrath and fiery displeasure. And I do most seriously ac­knowledge, that in all the judgments, which thou hast at any time laid upon me, thou hast used much mercy. All the paines, which my body hath felt; all the losses, which have impaired my e­state; all the slanders, which have blasted my name [par­ticularly [Page 298] **] I embrace as infinitely less than my deserts. That † I am in any straits, [**] that I Here mention a­ny particular af­flictions. suffer otherwise [in my body, relations, &c. **] were all a thou­sand sold to what it is, I should confess it to be most just. Were I to enjoy no more good than I do deserve, I should have just nothing. Righteous therefore art thou, O Lord, when I plead with thee. Yet if thou wilt be intreated by thy repenting servant, to † with­draw [ These and such like expressions are to be used ac­cording to persons particular condi­tions. or with­hold] thy hand, to remove the punish­ment I feel [or not to inflict the punish­ments which I fear] [Page 299] but through the bloud of Christ to deliver me from thy present wrath, as well as from the wrath to come, thy servant shall ever bless and praise thee, and be able to serve thee with more chearful diligence. However, Lord, thy Will be done: Bring me surely to thy self, let it be by what means thou wilt: Please thy self, thy servant will endeavour to be content: Deny me what things thou wilt, onely deny me not Grace, Pardon, and thy Self.

And not onely upon me, O Lord, but upon all men do thou have mercy, according to the gracious pleasure of thine own most holy Will. Especially upon the universal Church; Enlarge thou its [Page 300] bounds; provide for its safe­ty and purity, delivering any part of it which is in danger, and reforming whatsoever of it is corrupted. Do thou with all suitable mercies bless this particular Church: Forgive the publick sinnes. [**] Heal the pub­lick Here mention such sins or cala­mities. Calamities [**]. Preserve and every way be gracious unto the Kings Majesty, his Queen, and all the Royal Family. Let all thy Priests be cloathed with Righteousness, and let thy work prosper in their hands: and especially with­in this Parish, of which I am a part, let the knowledge and fear of thee increase. Visit all my Kinred, Relations, and Acquaintances [**] with [Page 301] such blessings as they need. Reward a thousand fold all who have shewn any kindness to thy servant; [e­specially **]. For­give In all these va­cancies thus mar­ked [**] make such particular mention as thy condition shall re­quire, or pru­dence suggest. and have mercy upon all mine ene­mies, and let not one of them ever fare the worse for any wrong done to me. Deliver in thine own good time thy righteous ones out of all their afflictions, and in the mean time support them, san­ctifying all unto them. [**] Shew thy self every way all­sufficient unto all thine.

Finally, O Lord, I bless and praise thy glorious grace, for all those blessings which I en­joy, and those particular deli­verances, whether ancient or [Page 302] later, which thou hast vouch­safed me. [**] Above all, for thy redeeming, not onely me but the whole humane na­ture, by the precious bloud of thy well-beloved Son; for that knowledge which I have of thee in him my Saviour Christ Jesus; for any sight and sense of my sin, which through thy grace I have; for any hopes of finding mer­cy in that great day. [**] I, O Lord, Here bless God for any inward ioy, enlargements, &c. am far less than the least of these mer­cies. It is thy good­ness, thy goodness alone, which is the fountain whence they came: and mayest thou from me, and from Heaven and Earth, ever receive the glory of that thy goodness. [Page 303] May I ever serve thee in new­ness of life and answerable walking.

And do thou forgive not onely my former ingratitude, but my present want of thankfulness, together with all the sins of these my holy things, washing me, and my very teares, prayers, and pe­nitence in the bloud of my Saviour Christ Jesus, in whose words thy servant will speak yet once more,

Our Father, &c.

It is not to be supposed that this Prayer without any alteration will suit with the condition of every Reader: God forbid all should have sinned at that rate, to come up to which this prayer was fra­med. The prudent Christian [Page 304] therefore is to add, leave out, alter, what he sees good; or, if able him­self to do better, to lay aside all. Nothing is here obtruded on any, onely directions and help intended to some who need them.

Sect. 10. Of offerings to God for the use of the poor; departure out of the Closet, and behaviour afterwards.

MY prayers being thus finished, I should not hastily run out, but pause a while, and remember that there is one work remaining, which is not to be neglected, if I have wherewithall to do it, being it is required by God in an accepta­ble Fast: and that is, to add some­thing every fast, though it be the less, to what I have formerly laid aside for the poor; or if there be no such stock already made by me, much more than to design and de­vote [Page 305] somewhat to that purpose. This is the fast I have chosen, to deal thy bread unto the hungry, &c. It being thus given, I may deal it when Isa. 58. 7. I shall see occasion. Now as to the particular manner of this practice, directions have been above given, which especially upon these dayes it will be expedient to observe.

And this being done, let me with chearfulness depart my Closet; let not my behaviour be without inno­cent alacrity: and let it be my spe­cial care so to order all my carriage on these my fasts, that they may not, if possible, be taken notice of by any but my self and God; as being mindful of that command of my Saviours, Anoint thine head, and wash thy face, that thou appear not unto men to fast, that is, behave thy self with such outward chear­fulness (of which anointing the head and washing the face are Arguments) that no man or­dinarily, beholding thee, would take the day he sees thee so, to [Page 306] be one of thy fast or mourning dayes.

Chap. VII. Of great and more extraor­dinary Fasts, and the work of them.

BEsides these my Fasts which come in course, at least once a week, several occasions may befal me, which may require an extraor­dinary fast. Such is any great evil hanging over mine head, or my friends, or the Nations; any consi­derable change of my way of li­ving, or the like: but especially, when I am to receive the Holy Communion.

My work upon such occasions will be the same as is formerly di­rected to: only my Christian discre­tion [Page 307] will order it with a particular respect to that my great occasion which calls me to fast: which occa­sion I am especially to meditate up­on (and that not without a regard had to my sins, if there be any evil which I deprecate, to consider how my sins have been the causes of it, if any good which I beseech for, how again my sins may blast that) and accordingly to commend it to God in my prayers: in which case also the form of prayer delivered in the foregoing Chapter will not be use­less.

Particularly as to that which will most frequently come in practice my humiliations preparatory for the Lords Supper. In these, besides that examination of my self, which in ordinary course I make, I am to look over mine Accomptal, to see every week since my last commu­nicating, what my carriage hath been, how I have amended, especi­ally in those particulars, in which I had formerly taken notice of my [Page 308] miscarriages, and vowed reformati­on. All my revolts and backslidings are to be attentively viewed, in themselves and in their aggravati­ons, and repentance, as before taught, to be with all diligence and servour, that I can, exercised.

Yea, and besides these times of special exigence, ought I to be often surveying and looking over mine Accomptal. In mine ordinary daily devotions, or in my devotions upon my fast-dayes I shall find both need and opportunity for it. And if Schol­lars find it necessary to peruse their own Collections or Common-place books, if Shopkeepers review often their books, to the end they may, by seeing what they have formerly done, know how to order their fu­ture proceedings in their business, so as not to go backward, or be diligent to no purpose, how much more care ought I to take in the concernments of my soul, and for that Jewel which if I loose, although I should gain the whole world, I am irreparably un­done.

Chap. VIII. The Conclusion.

THe Author of this small piece, Christian Reader, is very sure, that be thou who thou wilt, thou canst not but approve for the main that pra­ctice which is here commend­ed to thee: although there should be some particulars (as to the observation of Holy­dayes or the like) which may not suit with the humour of every mans devotion. Con­fident he is, he saith, that the daily practice of Reading, Meditation, Self-Examinati­on, Prayer, the orderly and due practice of Humiliation, [Page 310] Mortification, and the rest of those Substantials, which are here directed to, cannot be gainsaid. It might have been better taught, but he hath done it as well and as plainly as he could. Being therefore that thou canst not but say, he is a good man who thus lives, and wish that thou ever hadst lived so, he chargeth it again upon thy conscience thus to live: else art thou self-con­demned, and guilty of known negligence and omission. Thou doest not endeavour what notwithstanding thy conscience cannot but ap­prove. He is confident further, that if thou didst but feel that peace, quiet, joy and happi­ness, which such practice leaves behind it, if thou hast [Page 311] any sense what it is to have a clear Conscience, and there­fore free and chearful access to God, and an humble fear­lessness of the face of men, which without some such pra­ctice as this thou canst never have, thou needest no other argument to quicken thee to this practice. Find a greater happiness on earth, than for a man to be at peace with and like himself, and get that peace by any other course, than such exercise of godli­ness, such circumspection over all thy wayes, as hath been here taught, and thou shalt have leave to neglect all: but if thou canst not, then think thy self bound to these practices. For directions in the making use of the Book, [Page 312] thou hast them in the Admo­nition to the Reader, in the be­ginning of the Book, whither return and read the whole over again: It will be no whit worse the second time read: And so God bless it and thee.

FINIS.

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