St. John hath transmitted to us one compleat Prayer of his which he used together with his Disciples a little before he was betray'd r John 17. Of the Apostles we read that being met soon after their Lord's ascension they all continued with one accord in Prayer and Supplication Act. 1. 14. Likewise when they were to fill up their number by chusing one into the room of Judas Å¿ Act. 1. 24. and when being assembled at another time the Holy-Ghost fell on them t Act. 2. 1. Again when they were together for the Election of the seven u Act. 6. 6. Thus auspiciously did these wise Master-builders of the Christian Church lay the foundation of their great Work in the humble duty of Prayer The Christians living in the succeeding times of Heathen Persecution were not asham'd nor afraid to worship their God and Saviour when it was most despis'd and frown'd upon by the then ruling Powers and they had Zeal enough to keep up their Religious Meetings though they did thereby run the greatest hazard of their Estates Liberty and Life it self They came together to one place to pray having one common Prayer and with one mind w Ignat. Epist ad Magnes When any new Converts were to be admitted into the Church the great Lesson was They were taught to fast and pray to call upon God for remission of Sins the whole Congregation also fasting and praying Then were they brought to a certain place where Water was c. and after they had been baptiz'd They were brought to the place of the Congregation whither the Brethren were assembled to make their common Prayers to God both for themselves and the baptized x Jus â—â—r Apol. 2. Looking up to Heaven saith Tertullian we pray with hands wide open because they are innocent bare-headed because we are not asham'd without a Monitor because our Prayers are from the heart y Tertul. Apol c. 30. And again We meet in an Assembly or Congregation that we may besiege God with our Prayers as with an Army such violence is pleasing to him z Ib. c. 2. 9 When the Persecutions were so hot and furious that they were not permitted to assemble openly they did then betake themselves to subterraneous Vaults to Fields and desert places and would rather want their sleep than the opportunities of their Devotion for they had their Coetus antelucani a Tertul. de Coron Mil. Assemblies before day their Nocturnae Convocationes b Idem ad Vxor lib. 2. Congregations in the night time And as 't was reported by one of their Persecutors who had made strict enquiry into their way of living They did use to meet together at appointed times before day and sing Hymns to the honour of Christ as God c Plin. l. 10. Epist 97. Moreover their frequency in this holy Exercise is very memorable for beside the morning and evening they had every day three other times of Devotion which being the same as before to the Jews were at the third the sixth and ninth hour or according to our division of the day at nine in the morning at noon and at three in the afternoon Their regard to these hours is supposed to be in imitation of the holy Apostles which is the account given of it by some of the Fathers d Tertul. lib. de Jejun c. 10. Cypr. de orat dom Hieron in Dan. c. 6. Basil in Ascetic for it was the third hour when they were all with one accord in one place Act. 2. 1. 15. at the sixth Peter went up upon the House-top to pray Act. 10. 9. and it was the ninth hour by St. Luke called the hour of Prayer when Peter and John went into the Temple Act. 3. 1. There is no doubt but the Apostles did herein comply with the custom of the Jews as they did in other cases to avoid offence and the better to gain them over to the Faith and from their example it got the rather into the practice of other Christians though without any real obligation on the Conscience for no hour of the day is in it self more acceptable to God than another nor is any preferr'd in the Apostolical Writings but 't is commanded indifferently that we pray at all times e Eph. 2. 18. And this much Tertullian hath declared when speaking of these hours he doth interpose that the observance of them should be Salva indifferentia f Tertul. de Jejun c. 10. with this caution or reserve that it be not thought any necessary duty And he subjoyns a good reason when he reckons it in the number of those things Quae carent Scripturae authoritate That have nothing from Scripture obliging us to them Wherefore we may not vindicate that extravagant honour given to certain Canonical hours as they are call'd both of day and night or the peremptory imposition of them as if they had some peculiar holiness in them or were prescrib'd by a divine Command which afterward obtain'd when Superstition had prevail'd in the Church Nor would we lead the pious Christian near the Confines of the Messalians otherwise called Euchitae an Enthusiastic sort of Heretics who misunderstanding some Texts of Scripture had the vanity to think that their whole time was to be spent in Prayer Whence they cast off all worldly Employments persuading others to do the like and did moreover reject the holy Sacraments and other duties of Religion as accounting Prayer alone sufficient to Salvation g Theod. Hist lib. 4. cap. 11. Aug. Haeres 57. But however the devout practice of the ancient Christians as before mention'd should teach us to be assiduous and frequent in this holy Exercise And though we cannot charge the Conscience with a religious regard to any particular hours because God himself hath not done it yet from the reasons of the Duty it self and from the Scripture Precepts that enjoyn its frequency we must in the general declare it a sinful omission in any Christian if he do not ordinarily twice every day at least worship God in Prayer beside other times of doing the same when usual opportunities or any special occasion shall call him to it In the Jewish Church the morning and evening Sacrifice were appointed by God himself h Exod. 29. 38 39. and hereby saith Calvin they were taught to begin and end the day with the invocation and worship of God i Calv. in cap. 3. Act. Apost Likewise the burning of Incense on the golden Altar was order'd to be at the same times k Exod. 30. 7 8. And surely these are also the fittest seasons for the Spiritual Oblations of our Christian Worship For since our whole time is made up of night and day it seems very meet and expedient whether we respect God or our selves that at the beginning and end of these we should present our Religious Service and Prayers to him in whom we still live and move
especially that of an eternal and glorious 〈◊〉 in the 〈◊〉 life 〈…〉 Childhood know 〈…〉 Scriptures shall however neglect the worship of God it will be an impiety void of all excuse and for such it will be more intollerable at the last day than for rude Scythians and Americans It might in reason indeed be thought unnecessary that Persons bred up in the Church of Christ especially in such a part of it as ours where the Bible is vulgarly known and practical Religion so clearly taught should be call'd upon to pay their tribute of service to the Almighty But however we may unhappily observe how innate depravity and the immorality of mens lives do alienate them from God and his Worship there are too many every where who live by Sense more than by Faith or Reason And because God is not present to their outward sight as were the Idols of the Heathen he is also absent from their thoughts and they are not apprehensive 't is of any great concern to them that they attend upon him in the Duties of his Service But the more easie and common impiety in this kind is the neglect of those Devotions which should be in private Families and in the retirements of particular persons apart For securing the publick Worship of God the National Government hath been very Zealous there being penal Laws for bringing men to it and they find themselves oblig'd to frequent the Ordinances of our Religion not only by the fear of God but also by that of the Magistrate who beareth not the sword in vain And for the solemn service of God in Parochial Assemblies 't is abundantly provided in our Liturgy wherein are pious forms for all publick occasions compos'd at first by the renown'd Reformers of this Church and Kingdom Men who hazarded their lives and some of them lost them too for the Name of the Lord Jesus and in defence of his Truth and Gospel To these great Worthies the Souls of this Nation are more endebted under God than words can express and their Memories as well as their Reformation should be for ever precious to us But though the publick exercise of Religion be so well cared for yet there are not the like furtherances of private Devotion by the commands of God indeed and by all the reasons of Divine Worship Domestick Piety is no less requir'd than that of the Temple But yet it is not inforc'd by any humane Laws nor hath the Church thought fit to recommend any Forms of Devotion either for Closet or Family that the Prayers in our Liturgy are not prescribed with respect to private Houses so as to be obliging there is declar'd by Dr. Hammond and he doth not only approve of other Forms to be us'd in Families but also that it may be in Visitation of the sick though there be an Office in the book of Common Prayer for that occasion And it hath been thought by some having as high an esteem for the Liturgy as others that considering the general temper of men it would much abate their veneration of the publick service and make them more slack and regardless in their attendance at the Church if the Devotions there were no other than what they have every day in their own Houses But whether so 〈…〉 no doubt that 〈…〉 which injoyn religious Duties together with the Sanction of Penalties annex'd to them do only respect the publick places of Worship So that elsewhere men are left to the alone obligations of Religion and their own Conscience And 't is the less to be wonder'd that this so considerable a part of Christian Piety is no more practic'd The neglects of holy Duties in Families may be too well known and those others more private may be also presum'd without any breach of charity But 't is much to be lamented that any instructed in the Discipline of the Gospel should think it enough to Worship the glorious God their Creator one day in the Week and content themselves with so much only of Religion as the Laws of their Country do force from them Now if we enquire how this may come to pass beside the sinful corruption of men and their aversation thereupon from the exercises of Piety it may be thought generally to proceed either from this that they do not sufficiently know or at least are so stupid as not to consider their Obligation in Conscience to the Duties they thus omit and how much their own interest is concern'd in the due performance of them or else in some it may doubtless be from a want of assistance to their Devotion while destitute of suitable compos'd Prayers in which they should address themselves to God Both which probable causes of so great irreligion the Author was willing to remove The former of them by his following Perswasives and the atter by some composures for Domestick Devotion thereunto subjoin'd In the Perswasives he hath not undertaken any exact discourse concerning Devotion as to the nature of it it 's several parts and the manner of due performance much less to entertain the Reader with an elaborate flourish of words but his design is only to inforce the Practise of this great Duty by a Summary of Arguments which seem'd most material and to do it with such plainess as might render them more apt to convince and affect those of meanest capacity And the Prayers here offer'd by him to the use of well dispos'd Christians are but a few being only for ordinary occasions excepting those in case of Sickness In all of them he he hath chosen still to take in what he thought pertinent and necessary rather than boast his own invention in an affected variety Hoping his good intention herein will attone for any lesser failings that may occur to the Critical he doth send them abroad with this one short Prayer more that by the Divine blessing they may prove really useful to the furtherance and help of Christian Devotion and for promoting the service and honour of the Great God of whom and to whom are all things Amen ERRATA PAge 7. l. 16. read Subsisteret P. 11. Marg. r. Just Mart. P. 34. l. 27. put VI. for 6. P. 40. l. 9. r. by God P. 43. l. 25. r. effected P. 47. l. 3. r. doth P. 73. l. 26. r. there the. P. 85. l. 16. r. much the. P. 88. marg r Ascet P. 93. l. 7. r. do thou P. 94. l. 24. r. and hasty P. 104. l. 17. dele thy P. 107. l. 15. r. thee my P. 108. l. 6. r. imploying P. 133 l. 14. r. attone P. 139. l. 12. dele happy P. 136. l. 6. r. pity P. 198. l. 3. r. or any l. 23. r. adapt P. 169. l. 9. dele all l. 25 r. intention P. 205. l. 28 29. r. supposed P. 206. l. 26. dele not P. 208. l. 7. r. corners P. 229. l. 28. r hath P. 251. l. 10. r. in my A PERSUASIVE TO PRAYER A PERSUASIVE TO PRAYER PRayer is a Duty of
A PERSWASIVE TO FAMILY DEVOTION IT was an excellent resolution of Joshua As for me and my house we will serve the Lord a Josh 24. 15. which that great General solemnly declar'd to all the Tribes of Israel letting them know that whether they would as he had exhorted them serve the Lord or no and although all of them should forsake his Worship or bestow the honour due to him on false Gods yet for his part he had fully purpos'd that he would adhere to Jehovah the only true God and honour him with his religious service nor would he only do it himself but also take care that his own house or family and all belonging to it should do the same and it is a laudable instance of like piety in the good King David when he saith I will walk in my house with a perfect heart b Psa 101. 2. professing thereby his serious intention as a domestick Governour to discharge his duty to God with all sincerity and exactness in the discipline and good order of his Houshold in which it must be chiefly impli'd he would take great care that Religion might be there had in due regard and God be faithfully honour'd by himself and by all about him These examples of Domestick piety in two such eminent persons may well challenge the esteem and imitation of all who are Heads and Masters of Families and as many as are in that relation are to be put in mind that if they would be indeed religious if they will serve the Lord and do it with a perfect heart 't is not enough that it be done by themselves only but moreover they are to see to it that the Duties of Religion be perform'd by all under their charge There are indeed many offices of Christian Oeconomicks to which the Governours of Families are oblig'd as to make necessary provision for those of the Houshold to give them a good example of sobriety and all vertue and to discharge their particular obligations to their several Relatives as they are Husbands Fathers and Masters but the principal Duty and of greatest consequence is that they take care to have family Devotion exercis'd in their houses by daily prayer and reading the holy Scriptures this is that which God doth especially require of them and wherein the good and welfare both of themselves and those living with them is most of all concern'd and beside the general considerations moving hereunto taken from the adorable nature of God from our dependance on him and the great importance of piety in order to happiness There are some others which do more particularly respect domestick Governours and their Families As I. The honour and service of God for which we were all born ought carefully to be promoted by every good Christian for God made us for himself c Prov. 16. 4. and we are commanded in whatever we do to seek his glory d 1 Cor. 10. 31. it therefore behoveth us to improve all advantages for this great end and since the Governours of Families as such are in a capacity for setting up the worship of God and have power over those who live under their Roof for causing this holy exercise to be attended by them not to do it must needs be reckon'd a most hainous omission If a Christian Magistrate should make no provision for having the Duties of Religion publickly celebrated by his Subjects in all Parts of his Dominion 't would be judged a very scandalous neglect and it might justly be doubted whether he were really what he profess'd to be Now if the Prince be thus oblig'd to use his power for the service of God and Religion how can we judge otherwise of lesser Governours and how shall it be thought that Masters of Families have any true Principles towards God or any regard to his honour while they take no care to have his worship perform'd within their private jurisdiction If I be a Father saith God where is my honour If I be a Master where is my fear e Mal. 1. 6. It cannot be thought that men believe they have a Father in Heaven while they care not to give evidence of their dutiful observance and veneration of him and are not at all concern'd that reverential regard be paid him by others nor can we suppose they really own any severe Master above while they are not afraid to neglect his service and the promotion of his honour which is the work he hath impos'd on them and that for which they were sent into the World Wherefore domestick Governours as they would be thought to have understanding enough to know whence they are and for what they were made as they would avoid the most disgraceful and odious censure of being reckoned atheistical are highly concern'd both for attesting the reality of their Faith and Religion and for answering the great design of their being to employ the authority they have in their own houses for Gods glory in ordering the duties of Religion to be there piously observ'd by all belonging to them II. They may also consider it is most just and reasonable that some portions of that time which God hath given them should be allotted to himself and his service as well as all the rest to their own occasions and that he from whom they hold their Lives and Estates should daily be own'd and honour'd by their adoration and thanksgiving as they expect from their Servants that they execute their commands and labour in the work they set them about from the beginning of the day to the end thereof so they must not think it much if the great Master of us all who is in heaven f Eph. 6. 9. Col. 4. 1. have some share of their service each Morning and Evening God hath been pleas'd to take great care that the Governours of Families shall receive the duty and observance of all about them by giving strict charge that their Wives be subject g Col. 3. 18. 1 Pet. 3. 1. their Children obedient h Eph. 6. 1 2. Col. 3. 20. and that their Servants fulfill their commands with fear singleness of heart and good will i Eph. 6. 5 6 7. Col. 3. 22. 1 Pet. 2. 18. and therefore 't is but reason and ingenuity that they make like return to God by using their authority and best endeavour that the same members of their Families pay their just honour and service to him and this they cannot better do then by obliging them to the acts of his worship and the daily exercises of devotion But against those Christians in whose Families the worship of God is neglected the Heathen may one day rise up in judgment for their Religion such as it was they did not confine to their Temples abroad but paid moreover a devout regard at home to the Lares and Penates which were their Houshold Gods and therefore usually called dii familiares and by Tertullian dii domestici k Tertul.
to have diligent and trusty Servants likewise the Reputation and good Credit of a Family is advanc'd and kept up by the sober and regular Lives of those who are Members of it but when they are such as want good and pious Principles rude Disorders and Scandals are wont to happen which occasion infamy and disesteem And when Irreligion prevails beside that it doth pull down the Curses of God it hath a natural causality for ruining the Family where it is for it usually draws after it Idleness Excess and all the chargeable Vices but the danger is greatest and the Event most fatal when through neglect of holy duties in any houshold the Children grow up in vanity and dissoluteness become averse to all business and industry for advancing their Fortunes in the World and falling into extravagant Follies they often waste the Patrimony left to them and the Families which had long flourished in riches and honour are hereby reduced to meanness and contempt so that while Parents take no heed to have their Children train'd up in Piety they run a very great hazard of losing all their provident care and labour in getting or encreasing their Estates but if they would have them and the rest of their Family to be such as they ought to be and thereby prevent all those ill consequences which they may otherwise expect the most proper and effectual means will be to keep up the practice of Devotion in their houses by reading the holy Scriptures and performing the great Duty of Prayer from day to day V. The publick Interest of Religion and the good of the whole Nation doth very much depend on the pious Government of Families for of these lesser Societies the greater one of the Common-wealth is made up and the same persons are Members of both and therefore if Masters of Families would exercise a religious Discipline and thereby promote holiness and sobriety in their respective houses it might then happily follow that the Kingdome would be generally good as when every one doth make clean before his own door the whole City is thereby cleans'd most certain it is that nothing can be so dangerous to any State and repugnant to all the ends of Government as the prevalence of Impiety and Vice nor is there any thing that doth more contribute to the growth of these then a neglect of Religion in private Families to this must be ascribed in great measure all the wicked disorders of the present Age for we cannot think that Prophaneness Drunkenness Whoredom Thefts Robberies and other enormities would so abound as they do if persons were religiously bred up and the people every where accustomed to pious performances in the houses where they live wherefore to the Laws of the Magistrate and the Preaching of the Minister the good care of the Housholder must also be added that Religion may thrive and the Kingdom become truly happy as Christianity had its Original in private houses for the Primitive Teachers did first propagate the Gospel and administer the Ordinances thereof a Act. 2. 42. 5. 42. 10. 48. 16. 15 33. 20. 20. so on the Piety of Families it doth still depend for it's continuance and preservation VI. As private Families are so many little Societies in the whole Civil State so in a Spiritual sense they are such with respect to the National Church and we find in Scripture that each house the Members whereof did agree in the true Faith and Worship was accounted for a Church and is often so call'd as the house of Priscilla and Aquila b Rom. 16. 5. 1 Cor. 16. 19. The house of Nymphas c Col. 4. 15. and Philemon d Philem. 2. Now as the Christian Prince because he is Head of the Common-wealth hath also the Power and Charge over the whole Church included in it so with some proportion the Domestick governour beside the authority over his Houshold in Secular concerns hath also in some sort a Spiritual rule as it is a kind of Church and it therefore belongs to him to maintain the honour and worship of God within his lesser Dominion In the more ancient times of the Jewish Church the Heads of Families had a sacerdotal power to offer Sacrifice and officiate in the Divine Worship for themselves and those belonging to them We read how careful the holy Patriarchs were to provide themselves Altars wherever they had their abode by building convenient places as Chappels wherein together with their Families they did offer both Sacrifices and Prayers unto God thus Noah Gen. 8. 29. Abraham Gen. 12. 7 8. and Chap. 13. 18. Isaac Gen. 26. 25. and Jacob Gen 33. 20. and Chap. 25. 7. and that these Edifices were for Prayer as well as Sacrifice doth appear from Gen. 12. 8. Where it is said And there he builded an Altar unto the Lord and called upon the name of the Lord this right of domestick Ministry from the Father of each Family did after his decease descend to his first born which say the Jews made Jacob being a pious good man so ambitious of the Birth-right e Gen. 25. 31. and because Esau did undervalue this sacred priviledge by selling it at so vile a rate he is justly censur'd by St. Paul as a prophane person f Heb. 12. 16. When by the modern Jews at this day the Passover is Celebrated in their houses the Pater-Familias or Master of the Family is instead of a Priest for the Shoulder of Lamb or Kid the unleavened Cakes the Herbs c. being ready and set before them he begins the Feast with a Prayer of Consecration and at several times afterward while that solemnity is a carrying on he bespeaketh God for himself and the rest of his Family there present in forms of thanksgiving also at the end thereof he putteth up another Prayer g Buxt Synag Jud. cap. 13. Now that ancient preheminence lately mention'd and the duty impli'd in it doth in some sense still remain even to us Christians and no Master of a Family among us how great soever must think it any diminution but rather an honour and priviledge personally to minister in offering up spiritual Sacrifice to the great God for the Master of a Family doth after a sort and in his measure perform the duty of an Ecclesiastick or Bishop in his house h August In Joan. tract 51. and surely he is bound to officiate himself or at least to take care that it be done by some other and all persons of Quality who take Chaplains into their Families may do well to consider which many have not done of what consequence it is that they be really pious and devout for how else can they expect that the Prayers they present for them shall be acceptable to God since he hath declar'd that the Sacrifice of the wicked is an abomination to him i Prov. 15. 8. Joh. 9. 31. and that it is much the more so because such an one
to the present purpose that beside his extraordinary learning especially in his own profession and his admirable care and integrity in the Administration of his great Office he was a most pious and devout Christian and particularly was eminently so in his domestick relation he used constantly to worship God in his Family and the Duties of Religion there were always perform'd by himself if there were no Clergy-man present p Dr. Burnet in the life of Sr. Mat. Hale he took great care and omitted no endeavours toward the forming of his Children to the love and practice of Religion following them with repeated instructions which he not only deliver'd to them by word of thy mouth but that they might abide with them and still occur to their thoughts he did use to leave them in Writing giving charge that they should take Copies of them Some of his Written directions to his Children have come abroad into the World in which he did excellently prescribe concerning their due observation of the Lords day and how they were to demean themselves in the publick Duties of the Church also he doth therein enjoin them the Devotion of Prayer and reading the Scriptures in private and we find him there putting them in mind how It had been his practice to give them Line upon Line and Precept upon Precept for enabling them to steer and order their course of life through an evil and dangerous World Now the example of this wise and good man whose transcendent worth is yet fresh in our memory and his reputation so great throughout the Nation may I hope have some good influence to engage others in the same relation to a pious imitation of him as being really convinc'd like as he was of how great concern it is in reference to the future welfare of those under their care and government But if notwithstanding all Obligations to the contrary any Governors of Families should be so stupid and uncharitable as to have little regard for the spiritual good and safety of others related to them yet the love they bear toward themselves cannot suffer them to live in neglect of the important Duty we have been urging upon them for they must also consider that the state and welfare of their own souls are herein most of all concern'd Beside that the omission of Prayer and Reading the Scriptures must needs be prejudicial and of ill consequence to themselves as well as to the rest in their houses nor can they think well of their own condition to God-ward while they so much disregard his Worship and Service I say beside all this they cannot but think that the whole Sin and Guilt of this domestick Irreligion will be justly chargeable on them and they must expect that the impiety of those who are of their Families will be laid to their account as the Persons who might and ought to have prevented the same and if through want of pious Discipline and the exercises of Devotion their Children or others belonging to their charge shall become profane and wicked how will they be able to answer for it at the great and terrible day That they are so bound to consult and endeavour their good in the things which concern their future state as to be accountable to God the Judge of all for the neglect hereof they may understand from the pious and earnest advice in a Tract which goeth under St. Austin's name Written to a Friend and let each Master of a Family suppose it spoken to himself I beseech my Brother I beseech thee that thou teach in thy house to all under thy Government from the greatest to the least the Love of Holiness the Delights of the Heavenly Kingdom the Bitterness and Terrour of Hell that thou be solicitous and very careful for their Salvation because of all who are Subject to thee in thy Family thou shalt render an account do thou Teach Command Charge Perswade them that they beware of Pride Back-biting Drunkenness Fornication of Luxury Anger Perjury and Covetousness which is the Root of all Evils q De Salutar Docum c. 20. And whoever are Faithful and Conscientious herein being Zealous for Religion and for keeping up the Duties of it in their Houses implying their vigilant care that all under their domestick Authority may serve God and live like Christians they do truly approve themselves as good Servants to their great Lord and Master to him of whom the whole Family in Heaven and Earth is named r Eph. 3 15. and they shall not fail of being well rewarded by him for his kind favour shall be toward them his blessing on their Persons their Families and Estates and after they have a while devoutly serv'd him in these their Earthly dwellings he will Translate them to his own glorious Habitation they shall be admitted to be of his own Royal Houshold that they may adore and praise him for ever together with the glorifi'd Saints and blessed Angels in Heaven Where it will be some addition to their Joy to meet their Wives their Children and others of their Families whom by their good Example and pious Government they had helped forward in the way to that happy Place DEVOTIONS FOR THE USE OF FAMILIES FAMILY DEVOTIONS FOR THE MORNING A short Prayer before Reading the Scripture Oeternal God who art Morning the Lord of Heaven and Earth infinite in Holiness and of terrible Majesty to be honoured and had in reverence by all them that draw near unto thee We pray thee to beget in us awful thoughts and a pious temper of mind suitable to that great and holy God with whom we have to do that so our religious performance this Morning may find acceptance with thee help us O Lord to understand thy Will revealed in the Scripture and to receive the same with ready subjection as thou doest cause the Light of the day to arise upon us without so let thine Holy Word shine into our Souls that it may be a Light to our Feet and the guide of all our Actions till we shall come to the end of our Race and to the blessed Reward of all our holy Duties in thy Kingdom of Glory through thy Mercy in Jesus Christ our blessed Lord and Saviour A Psalm and Prayer for the Morning THe Heavens declare the Glory of God and the Firmament sheweth his handy work Day unto Day uttereth Speech and Night unto Night sheweth Knowledge Their line is gone out thorow all the Earth and their words to the end of the World in them hath he set a Tabernacle for the Sun Which is as a Bridegroom coming out of his Chamber and rejoiceth as a strong man to run a Race His going forth is from the end of Heaven and his Circuit unto the end of it and there is nothing hid from the heat thereof I will sing O God of thy Power yea I will sing aloud of thy Mercy in the Morning for thou hast been my Defence and
low Mine eyes are ever towards the Lord for he shall pluck my feet out of the Net Hear me speedily O Lord my spirit faileth me hide not thy face from me lest I be like unto them that go down into the pit And enter not into judgment with thy Servant for in thy sight shall no man living be justified For thy name sake O Lord pardon mine iniquity for it is great Turn thee unto me and have mercy upon me for I am desolate and afflicted The troubles of mine heart are enlarged ô bring thou me out of my distresses Look upon mine affliction and my pain and forgive all my sins Forsake me not O Lord O my God be not far from me Make hast to help me O Lord my Salvation The Prayer O Lord our heavenly Father who art a God full of compassion and hast promised that if we call upon thee in trouble thou wilt deliver us bow down thine ear to our supplications and let us find mercy to help in this time of need Our life is in thine hand for in thee we live and move and have our being from day to day and when thou hidest thy face we are troubled at the breath of thy displeasure we wither as Grass and fade away as the flower of the Field but thy Mercy is over all thy Works thou doest not willingly afflict nor grieve the Children of men thine anger endureth but for a moment but in thy favour is life O Lord be favourable at this time and extend thy wonted pity to thy Servant now labouring under thy visitation who is there in heaven but thee and there is none upon earth on whom we can relie for succour but thy self alone Thou canst send ease and recovery when humane skill and natural means do quite fail and thou hast declared in thy Word that the Prayer of Faith shall save the sick O Lord strengthen our faith and fulfil thy gracious promise our trust is only in thee for on thee do we depend for life and health and all things 'T is thy property that thou doest kill and make alive thou doest wound and also heal that thou turnest man to destruction and sayest return ye Children of men We do therefore most heartily beseech thee O merciful Father that as thou hast laid thine affliction on the person of thy Servant so thou wouldest of thy tender compassion remove it from him her bless the means that may be used for his her recovery rebuke the distemper and if it be thy blessed Will restore him her again to perfect health O blessed Jesus who when thou wast on earth hadst compassion on the sick and didst go about healing all manner of diseases shew now thy pity speak but the word and thy Servant shall be whole Thou Lord our Redeemer who hast taken our frail nature and didst become like unto us in all things Sin only excepted have a fellow feeling we pray thee of our infirmities Thou who art the mystical head of all the Faithful afford thy present kindness to this afflicted member of thine own body which is the Church Grant O merciful Father that while his her bodily weakness or pain shall continue he she may have inward strength and comfort in the soul Vouchsafe unto him her the constant use of his her reason and understanding and a pious exercise of all Christian graces Enable him her with unfeigned repentance to lament the errours of his her whole life and by a lively Faith to lay hold on the Merits of Christ for Pardon and Salvation help him her with submission and godly patience to bear thy chastisement resigning himself herself to thy good pleasure and let his her whole trust and considence be in thee and thy gracious promises Grant him her a full remission of all his her sins and a comfortable assurance of thy love and favour which is more desireable than life it self O most wise and powerful God who canst make all things work together for good sanctifie this thy fatherly correction that it may turn to his her spiritual benefit and let the issue thereof be comfortable and happy grant that the affliction which at present doth seem grievous may afterward yield the peaceable fruits of righteousness and that it may make him her more fit and prepar'd for that happy state in which there shall be no more sickness nor â—orrow but all fulness of joy and pleasure for evermore And help us all seriously to consider our own frailty and the great uncertainty of our present life to live in expectation of death and by a constant practice of holiness to lay up for our selves a good foundation against the time to come that when this earthly Tabernacle shall be dissolv'd we may be received into an eternal habitation in the highest Heavens Good Lord hear our prayer and let our supplications find a gracious acceptance through the worthiness of him who is our Intercessour at thy right hand In whose holy words we further call upon thee Our Father which art in Heaven hallowed be thy Name thy Kingdom come thy Will be done in Earth as it is in Heaven give us this day our daily bread and forgive us our Trespasses as we forgive them that trespass against us and lead us not into temptation but deliver us from evil for thine is the Kingdom the Power and the Glory for ever and ever Amen Thy Grace O Lord Jesus Christ thy Love O heavenly Father thy Fellowship and Communion O holy and blessed Spirit be with us and abide with us henceforth and for ever Amen A PERSUASIVE TO Private Devotion A PERSUASIVE TO Private Devotion ALTHOUGH it be the more eminent part of our Christian Devotion when we join with others in the Service of God who is thereby openly own'd and honour'd by us and we do by our concurrence both encourage and assist the Piety of others whether it be in the greater Assemblies of the Church or the lesser of Families at home yet however it must be said that this alone doth by no means fulfil our duty to God nor yet sufficiently answer the needs and exigencies of our own State and therefore private and single Devotion ought also to be minded by all who would please the Almighty and enjoy his favour by all who would consult their safety amidst the many particular circumstances and emergencies of their life and every Christian should think of religious Worship as one of the Ancients doth teach him That it must not only be perform'd in the Church but also in the Family and in his private Chamber that he have God always hallowed in his heart for that he himself is the Temple of God a Lact. l. 6. de ver Cult cap. 25. And by another before him it is given for a note of a good Christian that he will pray in every place but so as not to appear openly to others to do it b Clem. Alex Strom. 7. Thou must have saith a third
he consign'd to hearing causes doing justice and other transactions of his Government and all the rest he spent in Prayer reading the Scriptures and holy Meditation he had usual times of Devotion by night as well as by day which he constantly observ'd and he would often leave all company and go to the Church by himself alone that he might there worship God he had a manual of devotion which he always carry'd about with him and on some leaves of Paper that were bound up with it for that purpose he wrote down several pious sentences out of the holy Scriptures which he us'd to read over for exciting his devotion and to promote piety in all his Subjects he began a translation of Davids Psalms into the English tongue though he did not live to finish the same r In vit Aelf per Aelf Coll. Alumn l. 3. p. 161. Bal. de Script Cen. 2. n. 26. Speed Hist. book 7. ch 36. But behold a greater than these for our Saviour himself was very frequent in this retir'd exercise of Devotion it was usual with him as we read in the Evangelists to withdraw himself from Company that he might pray alone ſ Mat. 14. 23. Mar. 1. 35. Luk. 5. 16. he did so thrice within a short space a little before the Jews laid hands on him t Mat. 29. 36 39 42 44. and he was one whole night at Prayer in the solitude of a Mountain u Luk. 6 12. this Practice of Christ is well enforc'd by St. Cyprian Neither hath our Lord by words only taught us to pray but also by his own deeds while praying frequently himself and making evident what we are to do by the testimony of his own example as it is written And he withdrew himself into the Wilderness and prayed and again he went out into a Mountain to pray who was without sin how much more doth it concern us to pray if he watching throughout a whole night prayed with continued supplications how much more ought we to watch by night in often repeating over our prayers * Cypr. de Orat. Dom. Nor may any pretend that these examples are above their imitation or that it may not be expected the ordinary sort of Christians should come up to this pitch of piety for we have further to add that to worship God in private Prayer hath been a common practice and that in all Religions Among the Jews there were composed forms for every mans private use and in these they did call upon God at certain hours every day which they were careful to observe wherever they happen'd to be or in what business soever they might be engag'd Architectus vel in culmine arboris insidens asino illicò descendat recitet When any usual time of Devotion should come If a man were working on the house or were in the top of a tree or on the back of his Ass in the way he was immediately to come down and rehearse his prayers and they had beside Ejaculations Prayers and Benedictions to be used on several occurrences When any one did behold a place where some Miracle had been shewn for the people of Israel or where Idolatry had been rooted out or a place in which there was then an Idol he was to put up a short prayer when any did see an Aethiopian a Dwarf one that was crooked or any way maimed he was to use a thanksgiving when seeing a fair tree or a beautiful face he was to give thanks saying blessed be God who is the author of all beauty in the Creature c. w See Dr. Lightfoot Hor. Heb. in cap. 6. Mat. Cornelius was but a Jewish Proselyte and not one of them neither who were Proselytes of Justice so as to be admitted a Member of that Church and to joyn with them in the holy place of the Temple but he was only a Proselyte of the Gates uncircumcis'd and not conforming save to the seven Precepts of Noah so that he was still reputed as a Gentile and had no enterance into the Temple nearer then the atrium Gentium immundorum the outer Court of the Gentiles and of the unclean and yet of him it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devout man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constant in his prayers to God x Act. 10. 2 3 4. it was at the ninth hour one of the ordinary times of Prayer when being at his private Devotion the Angel from God appeared to him directing him unto the way of Salvation by Christ It will not seem much that this pious Duty hath been thus regarded by men of the true Religion when we consider that even Mahometans and Heathens have practis'd the same The Turks profess great strictness in Devotion as injoin'd them by Mahomet their pretended Prophet who in his Alcoran calleth Prayer The Pillar of Religion and the Key of Paradice and hath requir'd it to be perform'd five times every twenty four hours the first time allotted for it is between day breaking and the rising of the Sun the second at noon the third between Noon and the going down of the Sun the fourth at Sun-setting the fifth at an hour and half in the Night they allow nothing to hinder their observance of these no not the decree of the Sultan should he command them any thing to be done when 't is a time of Prayer and they think they may not be diverted or break off abruptly though an armed Enemy should be at their Camp or Gates nor if a fire should happen in the very Chamber where a person is praying how fixed and intent they would be thought to be in the acts of Devotion we learn from one who knew them well and doth thus relate of them The Turks with devout Ceremony and profound attention perform their holy Duties supposing that prayer is become fruitless which is interrupted by scratching of the Head rubbing the Hands or any other gesture not essential to Prayer y Busbeq Epist 3. They have indeed an ambitious affectation of being esteem'd devout and do betray their own hypocrisie and vain Glory in that they often chuse to recite their private Prayers in places where they may be seen and especially they love to do it where there are any Christians to take notice of them And as for the Heathen though benighted as they were in the darkness of ignorance and superstition yet they could see it to be both their duty and interest to make their particular addresses to those whom they esteem'd as Gods that this was customary among them doth appear by that of Plato where he saith The Gods did sometimes grant and at other times deny the petitions presented to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both privately and in publick z Plat. Alceb 2. and again in the same Dialogue using the same words he mentions one petition which the Lacedemonians did still offer up as well in their private as publick prayers
Religious Worship wherein we own God for the Supreme Being and Lord of the World and yield him Honour and Adoration as such wherein we acknowledge our dependance on him we submit our selves to him imploring his gracious favour and the communications of his goodness This doth belong to Natural Religion being taught us by our inbred Reason and is a necessary consequent from the belief of a God Whence the practice of it hath been universal and the most degenerate of Mankind have us'd to invoke some Deity or other We read how the Priests of Baal did call upon him from morning to evening a 1 Kings 18. 29. and the Mariners in Jonah's Tempest cried every one unto his God b Jon. 1. 5. We may also observe from our Saviour that the Heathen had their Prayers in which they used vain Repetitions and did think to be heard for their much speaking c Mat. 6. 7. It doth appear from their own Writers how zealous they were in their Idolatrous Devotions that they had every where their Temples Priests and stated times of Worship And 't was a received custom among them in every business of moment they were to undertake Initium à precationibus capere d Plin. Paneg Traj to begin with Prayer In the Church of God Prayer hath been always esteem'd the principal part of Religion We read in the Old Testament how it was in constant use with those who profess'd the true God In his Temple at Jerusalem were offer'd up daily Sacrifices e Exod. 29. 38 39. which were still accompany'd with Prayer f Ecclus. 50. 15 16 20 21. by which they were recommended to the Divine Acceptance and the Worship render'd compleat And they had there a Liturgick Service consisting of Prayers and Praises Of such the devout Psalms of David are made up and 't is with reason believ'd that some of these were a considerable part of that Service which is probable from the Titles of them as of Psal 88. and 92. and those others which are inscribed to the Praecentor or Chief Musician It is mention'd when one Psalm of this sweet singer of Israel was first deliver'd by him for public use g 1 Chror 16. 7. and we read that in the time of Hezekiah the Priests and Levites did praise the Lord in the words of David h 2 Chron. 29. 30. Beside the more solemn Service of the Temple the Jews did likewise every day celebrate their Devotions in the Synagogues which were throughout the Country And for daily use they were furnish'd with certain set Prayers eighteen in number compendiously made that they might be the more easily remember'd i D. Lightf Hor. Heb. in Mat. cap. 6. And 't is affirm'd by Grotius Lightfoot and other Learned Men that the Petitions of the Lord's Prayer are for substance the same with these of the Jews and abstracted from them So careful were their Rabbi's or Doctors to promote Devotion in their Scholars that beside the ordinary Prayers they were wont to recommend to them some others of their own composingi. And thus did John the Baptist of whom we find in the Gospel that he taught his Disciples to pray k Luke 11. 1. The usual times of Prayer observ'd by the Jews were no less than three every day the third the sixth and the ninth hour And it hath been a Tradition among them that the third was instituted by Abraham the sixth by Isaac and the ninth by Jacob l Drus in cap. 3. Act. Apost To these hours we must refer the Devotions of David and Daniel when we read they were performed by them three times a day m Psal 53. 10. Dan. 6. 10. It was from a regard to Prayer especially that their Phylacteries were so much valued by them and therefore named Tephillim or Precatoria being scrolls of Parchment whereon were written some parts of the Pentateuch fasten'd on their foreheads and the wrists of their hands and by these they intended to be put in mind of their duty to God Also by having them on at the time of praying they thought they did serve him in a manner the more holy and acceptable From their high opinion of Prayer and its great importance proceeded that proverbial saying among them Sine stationibus non subsistere Mundus without standing Prayers the World would not stand For by Statio or rather the Hebrew word answering to it they used to fignifie Prayer it being one of the seven names by which they call it from the posture in which it was by them performed for the Jews unless at the times of mourning or extraordinary humiliation did commonly pray standing as several places of Scripture do plainly shew n Neh. 9. 5. Mat. 6. 5. Mark 11. 25. Luke 18. 11. and therefore that Text Gen. 18. 22. which by us like as in other versions is render'd Abraham stood before the Lord is in the Chaldee Paraphrase Abraham prayed before the Lord and from the Jews the same might descend to the Christians For that they did anciently pray standing doth appear out of Justine Martyr St. Cyprian and others The former-nam'd relating the manner of their pious Exercise on the Lord's day saith After these things we stand up all together and pour out our Prayers And in the latter it is Quando stamus ad orationem c. When we stand at Prayer most dear Brethren we ought to be watchful and to attend our Prayers with our whole heart o Just Mar. Apol. 2. Cypr. de Orat. dom Though it must be said there is this other account too why Christians used that posture namely that they intended it as symbolical of our Saviour's Resurrection and a visible token of their stedstast belief of it which they knew to be the supporting Article of their Religion It is therefore called by St. Austin Signum resurrectionis p Aug. Ep. 119. c. 15. and that it was so may be collected from the special times in which this Ceremony was observed which were every Lord's day being the day of the week on which Christ rose from the Dead and from Easter the solemn Festival of the Resurrection on every day 'till Whitsontide q Tertul. lib. de cor mil. cap. 3. August Ep. 119. c. 17. We do account it wickedness saith Tertullian to fast on the Lord's day or to pray kneeling And we enjoy the same freedom from Easter-day 'till Pentecost That standing at Prayer should be generally observed at the times now mention'd the Fathers of the great Nicene Council thought fit to enjoyn in their 20th Canon This minds us to add farther how the Duty we are upon hath been more eminently exemplified since the times of the Gospel in the practice of Christ himself of his Apostles and of those who profess'd the Religion by them taught in the first Ages of Christianity That our Saviour pray'd often and sometimes very long we are inform'd by the Evangelists and
perfect and glorious the Creator of us and the whole World and Governour of all things both in Heaven and Earth our great Law-giver and most just Judge who will reward or punish according to our actions That he can save or destroy us make us miserable or happy h Jam. 4. 12. That he is the Author of all good and having all things at his dispose can do for us whatever we can need or desire I say considering the Almighty in all these several respects we cannot but be satisfied that he is to be honour'd and worship'd by us and doth highly deserve our service and adoration That we are greatly concern'd to humble our selves at his Footstool imploring his mercy to submit our persons to him and placing our whole trust in his power and goodness to beg at his hands a supply of all our wants IV. This holy performance will be thought very congruous and necessary on a due consideration of our selves for we are Beings entirely dependent on God we have been created by him and 't is by his power and providence that we daily subsist Whatever good things we enjoy whatever do administer to our life either as to the necessities or conveniencies thereof they are all his Creatures and by him provided for our use and benefit We are weak and frail exposed to dangers of all kinds in every place and every hour of our life nor have we foresight or power enough of our own to secure our selves Moreover we are guilty Sinners before God and so have forfeited his kindness and made our selves obnoxious to his wrath and severity There are in us corrupt inclinations to sin We are still encompassed with Temptations and the Devil is our malicious and subtile Adversary So that if left to our selves we cannot hope to be holy in this life nor happy in the next Now when we thus reflect 't is easie to understand how much we are oblig'd to honour and worship the Divine Majesty and to render to him our daily thanks and praise for all that we are or have how much it doth behove us to desire his constant care and protection recommending our selves to his watchful Providence We may quickly apprehend of what importance it is that with humiliation and hearty repentance we beg the pardon of our sins lest we fall under condemnation and eternal punishment and that we earnestly crave the assistance of Divine Grace whereby we may be able to overcome sin and all spiritual enemies and may be kept by the power of God through faith unto salvation V. There is in Prayer it self enough to make it desirable and much valued by us 1. It is highly honourable for what greater honour then to be taken into an immediate attendance about the Almighty and to have converse with the supream Monarch of the world the great King of Kings and Lord of Lords in respect of whom the Potentates on Earth are of an account infinitely meaner then the vilest Begger if compar'd to them And what an high priviledge is it that poor mortals made up of Clay can be admitted to the Throne of this Glorious Majesty there to present their Petitions and to have his ear on all occasions Holy David was so apprehensive what an advancement it was to wait on God in his Worship that though he were a King he esteemed the meanest Office in the Temple well worth his ambition and would be content to be a Door keeper in Gods house i Psal 84. 10. rather then live in a state of distance and alienation from him The famous Constantine first Christian Emperour thought it much for his honour to be openly represented as in the posture of one at Prayer And therefore gave order that his own Effigies in the the Impresses of the publick Coyn should be so fashion'd As it was also over the Gates of his Palace in several places k Euseb Vit. Const lib. 4. c. 15. Certainly whosoever hath understanding enough to know God and himself and to compare the one with the other will see abundant reason for saying as the pious Father that he cannot but admire and wonder at the great love of God towards man for vouchsafing him so high an Honour as familiarly to speak unto himself by Prayers l Chrys de Orand Deum lib. 1. 2. It is a duty so material and comprehensive that it doth in a manner take in the Whole of our Religion our piety to God is largely contain'd in it since by Prayer we acknowledge and honour him as our Creator and Lord offering up our Souls and Bodies to his service We profess our subjection and rely upon him for all the good we desire We do hereby give particular honour to his Divine Attributes to his Omni-presence and infinite Knowledge in that we suppose him near at hand to take notice and hear our Petitions wheresoever we are to his Holiness and Justice by lamenting our sins and deprecating his deserved punishments To his Mercy and Goodness while we beg forgiveness and all the Blessings we stand in need of To his Power and Soveraignty in that we think him able to do for us in all the things we request of him and do commit our selves to his Care and Providence We ascribe to him the Glory of all the great and good things he hath done for us and all Mankind by our praise and thanksgiving Likewise we do herein perform our duty with respect to Christ as our blessed Redeemer in that renouncing all our own Righteousness we plead his alone merits for our pardon and acceptance and present all our supplications in his name and through his intercession There is moreover in Prayer an happy concurrence of our Christian Graces and a fruitful exercise of them Of Faith for whosoever cometh unto God believeth that he is and that he is a rewarder of them that seek him m Heb. 11. 6. Rom. 10. 14. He is perswaded of his power and readiness to help and doth confide in the truth of his word and promises Of Repentance in our humble confession of sin our profess'd sorrow for what we have done amiss and our petition for Grace to amend our lives Of Hope for t is by it we are encourag'd to pray and have a comfortable expectation of receiving the good things we pray for and our charity shews it self while we pray for others as well as our selves and do profess to forgive men their trespasses against us as we desire God to forgive ours And it belongs to our holy obedience that we implore the divine assistance and Gods holy Spirit for enabling us tomortify sin and to lead a sober righteous and Godly life And because the substance of Religion is thus compriz'd in Prayer hence it is sometimes us'd to signify a mans duty to God in general as when it is said Whosoever calleth upon the name of the Lord shall be saved n Joel 2. 32. Act. 2. 21. Rom. 10. 13. and in
cannot but bring it with a wicked mind k Prov. 21. 27. beside whereas a domestick Minister should by his good example and converse promote holiness and sobriety in those of the Houshold if he be himself vitious and disorderly they will be the more embolden'd to be such too or at least the Duties of Religion wherein he is concern'd will be the less regarded on his account It must therefore be remembred by all Heads of Families that having a spiritual as well as secular Government and the charge of their Houshold as consisting of Christians as well as Men it behoveth them to acquit themselves herein by taking care for Religion and Divine Worship and also that God may be so serv'd as shall be best to his honour and good liking and for the Spiritual benefit of their Families which doth mind us to add in the next place that VII The practice of Devotion in the houses of Christians as it is highly becoming their holy profession so it is a very great furtherance to their leading lives agreeable thereunto Our Religion is that general and high Calling in Christ Jesus * Phil. 3. 14. which all profess and they will grant 't is their chief business to serve God and that it ought to be their greatest care to obey and honour him by a sober righteous and godly life but if Religion be our chief Calling can it suffice to exercise the same one day in the Week Is it not rather reasonable that they be daily employ'd in it and not that their whole time should be ingross'd by worldly Callings if the Service of God be indeed their greatest business shall it not be minded every day as well as their others which are about the things of this World and is it not fit that God should be constantly serv'd by them in their houses at home and not only in the Church now and then when they cannot easily avoid it for fear of publick censure since men cannot chuse but own it should be their principal care to lead a good life well-pleasing to God without whose favour it can never be well with them they must thence think it needful that they be often exercis'd in those religious Duties which are the proper and likely means for the begetting and encrease of holiness That Family Devotions including Prayer and the Reading of the holy Scriptures are really such there needs little trouble to evince To be much conversant in Prayer doth greatly conduce to make men good because hereby there are renewed impressions made of that great and holy God to whom we pray and it leaves in the Soul awful apprehensions of him beside that it is one necessary part of Prayer to beg the Grace of God which he is ready to bestow on all who ask it of him But the holy Scripture is the most apt and efficacious means of promoting holiness being written by Gods special direction for that very purpose For it is given by inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness l 2 Tim. 3. 15 16. it is a sanctifying word as is imply'd in that Petition of our Saviour for them by whom the New Testament was to be set forth to the World Sanctifie them through thy truth thy word is truth m Joh. 17. 17. and it is able to make a man wise unto Salvation as saith the blessed Apostle n 2 Tim. 3. 15. how these sacred Writings have their happy energy it is not hard to assign One account of it is that they make known unto us those Principles of Faith which are the fundamental reasons of practical Religion and strong enforcements to it as the being of a God and his glorious Attributes of Holiness Goodness Omniscience Power Justice the Creation of the World by him and his Providential Government of it our Redemption by Christ the immortality of our souls and the future retribution in the World to come likewise in the Scripture is the Law of God which doth plainly declare both the Duties we are to perform whether toward God our Brethren or our Selves as also the sins of all sorts to be avoided by us which is done so fully that it is thereby a complete rule of action For the Law of God is perfect o Psal 19. 7. and the Apostle teacheth that the holy Scriptures are sufficient to make the man of God perfect throughly furnish'd to every good work p 2 Tim 3. 17. also because in the word of God 't is so clearly shewn what we are to do and what not hence it follows that by it men are reproved and convinc'd of sin and thereby dispos'd to repentance and amendment of life it's convincing power is with much Emphasis thus express'd by the Apostle For the word of God is quick and powerful and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of thoughts and intents of the hearts q Heb. 4. 12. and by means hereof it reduceth men from the errours of their ways For the Law of God converteth the soul Psal 19. 7. and 't is prescribed to the young man as that which would be most effectual to reclaim him from the disorders of that vain Age. Wherewithal shall a young man cleanse his way even by taking heed thereto according to thy word Psal 119. 9. How St. Austine that eminent Father was rescu'd from his former ill course of life on his reading the last Verses of the thirteenth to the Romans himself hath attested to the World r Confes l. 8. c. 12. Again the Scriptures do make known those severe punishments both temporal and eternal which shall be the portion of evil doers and they do also represent the many and great rewards of a good Conversation some whereof to be enjoy'd in this life but the greatest of all which is set forth with highest expressions is a Kingdom of endless Glory prepared in Heaven Now the Principle of Self-love and a desire of happiness being natural to all men it cannot be but these divine Writings should on this account have a potent influence for delivering men from sin and engaging them to Vertue and Holiness Of such admirable use are the sacred Books for rectifying the minds and governing the Lives of men and so well fitted are they for this excellent purpose and we wonder that the good Father lately nam'd did esteem them so highly and so much delight in the reading of them for after his Conversion Cicero of whom he had been extremely fond before became vile to him and he could think no Book comparable to the Bible as he hath Written of himself f Ibid. l. 3. cap. 5. lib. 7. cap. 20. 21. But it must be still understood that whatever efficacy the Scripture hath 't is but in subordination to the Grace of God It being the Sword of
thy private prayers which God may see in secret and reward thee for them openly c Basil in Asc Tom. 2 p. 181. Under this private Devotion in its full notion are comprized Prayer Meditation reading of the holy Scriptures and other pious Books and though we shall proceed with respect to the first of these especially yet we would not be thought to divide such good company but while recommending private Prayer to intend Meditation and Reading too they do indeed mutually assist each other and we cannot be without either of them Now to enforce this excellent Duty in which both the reality and comfort of a Christian do so very much consist we shall briefly propose some perswasive considerations which may easily prevail on all who are truly dispos'd to the Practice of Religion or the prosecution of their own interest I. It doth appear out of holy Scripture that we are not only to worship God and call upon him in company with others but that he expects moreover to be honour'd by the devout service of every man singly and apart and that each person in his own behalf should seek unto him for his benefits this is manifestly contain'd in those Texts where it is given in charge that every one address himself to God on his own particular occasions as to call upon him in the day of trouble c Psal 50. 15. and if any man be afflicted let him pray d Jam. 5. 13. In which places it cannot only be meant that the party afflicted is to crave the Prayers of the Congregation or of the Minister where he lives but chiefly at least that he is himself alone to call upon God and supplicate for his help and deliverance and this must be done in many sad cases which afford no opportunity of having the Prayers of others again when we are bid in every thing to make known our requests e Phil. 4. 6. it must needs intend that we are to do it in particular cases and matters of private concern though they fall not under the publick or ordinary Prayers And when 't is commanded that in all places we lift up holy hands f 1 Tim. 2. 8. it doth certainly include the places of our privacy and retirement and this Text Mr. Mede will have peculiarly understood of private Prayer g Conc. Lat. De Vener Sac. But the precept of our Saviour is very express Enter into thy Closet and when thou hast shut the door pray to thy Father which is in secret h Mat. 6. 6. the words are plain and to neglect the duty enjoin'd in them is to live in a known sin which we are highly concern'd to beware of as we tender the safety of our souls II. Let us set before us the examples of eminent and renowned persons by whose practice this Duty of private Devotion is recommended to us That it was in use with the holy Patriarks of old doth appear on sacred Record of Abraham Gen. 15. 2. and Chap. 17. 18. of Isaac Gen. 25. 21. and of Jacob Gen. 32. 9. Concerning Isaac that other Text Gen. 24. 63. might also be added where it is in our translation that he went out to meditate in the Eventide but the original word doth signifie submissa voce loqui labio tenùs murmurare to speak just moving the lips without any audible sound as is wont to be in private prayer more than in meditation and thus it was in the supplication of Hannah i 1 Sam. 1. 13. but that the Verb in that place may signifie to pray doth appear from hence that the Substantive coming from it is used for Prayer in other Texts of Scripture as Psal 5. 1. and 19. 14. and therefore both in the Caldee Paraphrase and the Arabick version it is And Isaac went out to pray likewise it is thus understood by Munster Vatablus and the same is approv'd by Grotius we are also told by the first of these that the Jews themselves have generally taken the Text in this sense but whether it be meant of Prayer or Meditation 't is much indifferent to the present purpose since the latter as well as the former is an act of Devotion 〈…〉 the resolv'd custom 〈…〉 devout Prince 〈…〉 â—â—â—self to God three times every day At Evening saith he and Morning and at Noon will I pray k Psal 55. 17. and the same was done by the Prophet Daniel nor could any danger affright him from it for notwithstanding a Royal decree to the contrary which made it Capital in his Chamber he kneeled on his knees three times a day and prayed and gave thanks unto his God l Dan. 6. 10. That the Apostle St. Peter was wont to retire for his Devotion may be seen Act. 10. 9. where 't is said that about the sixth hour one of the usual times for that Duty he went up upon the house to pray chusing that place as most distant from all noise and disturbance likewise St. Paul as we often read had his private Prayers they were such in which he be sought the Lord thrice that the Thorn in the Flesh might depart from him m 2 Cor. 12. 8. and those wherein he did earnestly intercede for the Churches himself had planted whereof there is mention in his Epistle to them n Eph. 1. 16. 3. 14. Phil. 1. 9. Col. 1. 9. It is in Ecclesiastick History concerning James the brother of our Lord who for his eminent sanctity was sirnamed The Just that by frequency of praying his Knees became void of sense being harden'd like those of a Camel o Eus Hist Eccles l. 2. cap. 23. And the learned Origen as from his childhood he had been accustom'd to religious Duties under the education of his good Father So he was most strict in the Practice of his Devotion throughout his whole Life all his time almost both by day and night was divided between Prayer and Reading the Scriptures nor would he take the natural refreshments of the body without those others of the soul for whenever he sate down to meat somewhat of the Bible was still read and the same was done at his lying down to sleep p Hieron ad Marcel Epist 18. The Emperour Constantine thought it his greatest honour to have access to God in private Devotion for it is reported of him that notwithstanding all the affairs of his vast Empire Every day at stated hours shutting himself up he alone conversed with his God q Euseb de vit Const l. 4. c. 21. And we read of our King Alfred who wore the Crown of this Realm about nine hundred years ago that as he allotted the one half of his Revenue to pious uses so he devoted the like proportion of his time to the exercise of Religion they who speak least say that dividing the twenty four hours of each natural day into three parts one eight hours he allow'd himself for eating sleeping and recreation another