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 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 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 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 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 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 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 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 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
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 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 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 fitted thereunto as it prescribes so chiefly encourageth importunity that is frequency as well as fervenâ—y It is noâ— 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 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 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 oâ— proud conceits which I am apt to have of my self 3. It will also make and keep mâ— tender affectionate and truly Zealous in my service of God Therâ— 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 â— 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 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 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
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 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 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 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 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 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 â— to think 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 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 ground-work 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 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 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 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 Vnclean Vnclean 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 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 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 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 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 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 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 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
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 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 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 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 dâ—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 10â— 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 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 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 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 Holy-daies 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 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 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
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 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 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 â—â—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 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 of Open mine eyes and help me to see into mine heart Bâ—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 aâ—l my heart made unto God I may haply find it not to be alwayes the best course forthwiâ—h to fall upon the examinaâ—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 excellent Book The whole Duty â—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 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
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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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.
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 businesâ— 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 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 â—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 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 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 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 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 doâ—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
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 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 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 oâ— 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 woâ—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 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 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 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 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
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 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 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 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 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 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 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 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 ** 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 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 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