AN Invitation unto Prayer, and the practice of Piety, directing the way to true Happiness. Wherein is principally to be considered, these four things. 1. What Prayer unto God is. 2. The necessity of it. 3. The profit we receive by this holy exercise. 4. The manner and use of it. London printed by Isaac jaggard for Robert Bird, and are to be sold at his shop in Cheapside, at the sign of the Bible, 1624. To my Honourable and Worthy Friends in Parliament. ALL good counsel comes from God. Humane consultations are as frail; as themselves are feeble. Nature hath her courses and corruptions in all the accidents of this world. Man's advice reling only on itself, is like his actions, sometimes prosperous, often perilous, & many times pernicious. The most sure and safe help that we have, comes from the governor of Heaven & Earth. The defence of his truth is our best buckler, and his service our chiefest safety. Prayers and Petitions unto God, are the Harbingers, which prepares a place for our heavenly habitation, and makes firm our earthly possessions. This small and slender Treatise, which I have now puhlished concerning Prayer, was first written about 27. years since, then penned for mine own practice: since which time, it hath been concealed, and in a manner cast away, amongst many my other lose Papers, until of late finding it unlooked for, I shown it to some of my private Friends, whose desires were; it should be made public. To that I yielded, not for any worth I could conceive to be in the work, coming from one so weak, but to satisfy those who I knew would bear with my faults. Of all our actions, the world is as it were the Theatre, ourselves the Actors; wherein some play their parts with skill, others in simplicity, most with errors: the greater part are censurers, more ready to find fault with others, then to search into themselves: whatsoever they are, or I am, I see my self subject to censure▪ This subject is Prayer, the pathway to happiness: the handling and carriage of rich Robes by poor men, makes not the garments mean, but it may be more meanly valued, it is that in attire as in Physic; the Materials of the one, and ingredients of Medicines in the other, being of themselves good, yet not well by the workers managed, composed, and mixed; makes their show of less esteem; and indeed their substance of less use. Such may be the state of this Treatise touching prayers, the subject in itself holy & heavenly; but by me not well handled; may so fall out to be less valued, than the dignity of it well set forth, would show itself to be. Howsoever, I offer this small Widow's Mite into that Treasury where true Christians by Prayer and Piety, makes their oblations and tribute in the Sanctuary of GOD, unto whose gracious and good guidance, I commend all your good consultations, with all others that by faithful prayer and fervent devotion, desire to serve his Divine Majesty. Yours in him, who can make us all his, and to enjoy all happiness. I. P. Knight. AN INVITATION to Prayer, and the practice of Piety; directing the way to true Happiness. With a preparation to the practice thereof. CHAP. I. What Prayer unto God is. BEfore we treat of this most precious and inestimable gift and grace of Prayer; it is convenient to know what Prayer 〈◊〉 to Go●●●. For of thi●●s not known what they are, there is little desire to attain unto them, be they never so excellent in themselves, or profitable unto others. Therefore, to use a brief definition, or rather description of Prayer unto God: may be said to be, the Tribute of the soul, pouring out praises unto him for benefits already received, or making supplications for such things as we stand in need of, and seek of his Heavenly Majesty. Farther to make a celestial representation, by terrestrial comparison. Prayer unto God, may be termed to be as it were, a Bucket, to draw up the water of Life, from the bottomless Well of God's infinite grace and mercy. In the efficacy and effects it may be likened unto a strong Wall or Fortress, to guard the soul of him that rightly useth it, from the temptation and spoil of Satan. So is it an Armour against all adversities, and the Souls Medicine against all maladies that doth invade & endanger it. To conclude this, which brings us to happiness with that, which in Divine contemplation of heavenly Mysteries, we may somewhat show what Prayer is, as the Divines do declare what God is, by signifying what he is not, nor cannot be: So it may be said of Prayer (a principal part of God's worship) not to be the sport or supine exercise of humane Wit; nor the practice of slothful creatures continuing in known sins unrepented; but it is an ardent and zealous invocation, and (in some sort) a Conference with God. Two parts of Prayer. There are two parts of Prayer, as hath been already in part pointed out. For by showing what Prayer is, we show (in some sort) of what it consisteth, that is; Petition, and Praise or Thanksgiving unto God. Petition, is an humble suit and seeking unto God, either for pardon of our sins, for supply of spiritual graces, or of temporal necessities, such as our wants in both (which are great) do urge us to ask for assistance from the Almighty. Praise & Thanksuing, is an ardent and hearty acknowledgement, with a landing of Gods most glorious name, and mercy. As there are two parts, Two kinds of Prayer. so there are two kinds of Prayer: the one, Mental; the other, Vocal. The Mental prayer is, when our inward conceptions and meditations of the mind, are fixed on the Majesty of God, by secret and silent recounting, (without expression of words) the miseries that our sins have brought upon ourselves: also, when we remember and rejoice at the mercies of God, and so do internally magnify him for the same, and for his wonderful works of justice, judgement, providence, and preservation, without uttering of any words. The other kind of Vocal Prayer, is, when the heart cannot be contained and satisfied only with contemplation, but strives to set the tongue & voice on work, either privately alone, or publicly conjoined with congregation and assembly of Christians, to pray unto God, & to praise him. The first is profitable, if it be done with zeal, devotion, and understanding: but the second is commonly more firm and fruitful▪ For, when the soul is soliciting on this service of God, yet the exterior senses do many times seduce and withdraw the inward meditation, which maketh them vanish, & often wax vain, except they be united and bound together with the organs of voice and speech▪ so these concurring make an even harmony: A comparison. that inward as the Heart, which being the seat of the vital spirits, g●ines quickening spirit to the body; this outward, being as the Lungs which received from within, and vents outbreath▪ without which the heart itself cannot long continue in health; nor the body in life: So are they indeed both (whilst they have their well-being) like unto Hypocrates twins born, bred, living and dying together. It is true, that at all times they cannot be conjoined; for sometimes, Contemplation and Meditation may come, and are invited into the heart by the good Spirit of GOD, at such times and places; where 〈◊〉 〈◊〉 public nor priu●●● p● 〈…〉 when strength and ●acul●● of speech ●aileth, 〈…〉 when th● Conscience by contemplation may consider, and secretly confess the frailties & falls which are then, or hath been before by them committed; and yet there is no opportunity or admittance to express it: there mental Prayer and Meditation is most proper. But vocal is most powerful, when it may be practised. CAP. II. The Necessity of Prayer. NExt, to the examination and knowledge what Prayer is, there comes to be considered, what the necessity is of the same: wherein I might well conceive, there should need no great labour to prove it; nor more than to prove it, is daylight when the Sun shines: the one being manifest in the works of Nature; the other as apparent in the effects of Grace. Yet because ignorance needs information, & curiosity requires confirmation, we will say somewhat, to make the necessity of prayer to be in our sight (as indeed it is in itself) perspicuous and plain. It is evident to all good and well instructed Christians: That as we are all Creatures of the heavenly Creator; 1. Prayer is needful in respect of Creation. so to this end, did he chiefly create us; that we being his Workmanship, we should worship our great Worke-master, and give him his deserved glory, by acknowledging this innumerable benefits: in magnifying his Divine Majesty, & making supplications unto him. Which most necessary Christian duty, we cannot perform without Prayer. Therefore the necessity of Prayer, is proved in the cause and end of our Creation. Next, as we are created only by God; 2. For our Salvation. so are we only saved by him: and of ourselves, through our sins Original and Actual, we deserve nothing but destruction, death, & damnation. Therefore, as we stand in 〈◊〉 of pardon for our sins, and of 〈◊〉 pacify God's indignation for the sin, whom unto do daily and grievously offend so can be no way so well satisfy him, obtain pardon of them, and salvation of our souls, as ●y frequent, zealous, and fervent Prayer▪ the best procurers of pardon for our transgressions against God. Thirdly, as well our temporal preservation, as our Creation and Salvation; showeth the necessity of Prayer. For our youth is accompanied with rashness; our riper years with dangerous adventures: our elder years, with sickness and sundry infirmities. In all which seasons of man's life he is so subject, and so beset with calamities, dangers, and maladies both of mind, and of body, that without faithful and fervent Prayer unto God, he cannot escape those miseries wherewith this life, and every part thereof, is environed. And by acceptable Prayer unto GOD he passeth thorough all these perils. Therefore, if we consider who is our Creator, what benefits he hath bestowed on us, and to what end he hath done this. In acknowledging, that he hath created us, we are bound to confess his power & providence. In beholding & thankfully receiving his blessings, as life, health, liberty, peace, wealth, knowledge, maintenance, mutual and comfortable society, we cannot in duty but agnize his wonderful bounty, clemency, and mercy, which by no other means, be so performed, as by ardent & devout Prayer unto God. So then we may see (if sense do not blind reason, or if reason go not too far in giving rules unto Religion) the necessity of prayer unto God to be so great that without it we cannot well obtain the things we rightly desire, nor shun that which is hurtful. CAP. III. Of the profit of prayer. THe third thing to be considered, handled, and well weighed, is the benefit and profit of prayer unto God, which though it cannot be truly valued by any but those that feel the fruits of it; both inwardly in their comforts and consciences, and outwardly in their estates; and they only that taste and enjoy the spiritual consolation they feel and find in this heavenly exercise of prayer, can tell somewhat what it is: though they are not able to express it, yet to show some sparkles of the splendour of prayer, (besides that which hath been already spoken of the necessity of it) we will summarily set down, some examples, what benefits the Children of God have received by the use of holy and faithful prayer: and next touching the promises which our Saviour hath made unto such as shall pray unto God zealously and truly. If we look into the sacred Scripture and holy Bible; we shall find sufficient examples, of deliverance from dangers, & the diverting of God's judgements from sinners, by the prayers of holy men, even at the time, when most eminent perils have presented themselves. And when there hath been no hope or likelihood of help to be delivered by mortal man; yet the faithful prayer of one man, hath delivered many from destruction. As when the Israelites did fight against the Amalekites: as long as Aaron & H●z●, held up the hands of Moses to pray, the Israelites did prevail; when judas Machabeus, fought against Gorgeas and his army, against Lysias and his army; he prayed; and by effectual prayer unto God, he overcame and got the victory. By prayer, Moses freed his Sister from the Leprosy: and by prayer he pacified God's displeasure against the people. And by prayer, Abraham did our Abimelech: all which, and many more examples, might be alleged, how profitable the prayer of one man hath been for the preservation of many. Then if we consider the promises, which God (who is able to perform all that he doth promise) hath made unto all those that make faithful supplications unto him; we shall find the same to be so great, as greater cannot come to man, by any endeavour. For it is said, if two or three be assembled together to ask any thing lawful in God's name, he will give it. And again, the holy Ghost saith by the princely Prophet David: Call upon me in the time of thy need, and I will deliver thee, and thou shalt praise me. Likewise the same Prophet speaking by the same Spirit; Let him call upon me and I will hear him. I am with him in his trouble, and will bring him to honour. But because the sacred Scriptures, are full of these certain promises, for the obtaining of things faithfully and rightly asked of God in prayer, it shall be sufficient for confirmation of this point; to add what our Saviour himself hath said: Verily, verily, I say unto you, whatsoever you shall ask for unto the Father in my name it shall be given you. If then we be commanded by God himself, to pray unto him, we cannot but clearly see, as in a Crystal glass of God's holy word, that prayer is most profitable for us; as well for the fulfilling of God's heavenly will, as for the accomplishing of our own godly desires. And also, if we see so many comfortable & plain patterns of the great safety and salvation, that hath come, & doth daily grow unto the servants of God, by hearty & faithful prayers unto him: then have we no cause to doubt the profit of prayer, or to defer the doing of it, with our best devotion. And lastly, if we look into the plain and effectual promises of our All-powerfull God, for the performance of that which we do effectually pray for; then there shall be no need of more persuasion of the inestimable benefit which powerful prayer doth bring with it: neither shall there be any necessity or motive to follow & frequent the same, but willing minds, directed and assisted by heavenly grace, to be often conversant in this most holy and heavenly exercise of zealous prayer; which is so profitable unto man, & so acceptable and sweet a sacrifice unto the Creator of mankind. CAP. IU. Of the manner of Prayer. Having as we hope showed what prayer is, and proved the necessity and profit thereof: next comes to be considered the manner of it, consisting in three things; that is, the time, place, and words, to be used in prayer. First, for the time of prayer, it ought not always to be limited, how often, or how long we should pray; but as often as conveniently we can, and as long as our faith without fainting, or time without distraction, will give leave. Neither are the prescribed rules of the Romish Church, in this behalf so profitable, or so tolerable, as to observe Mattin at such hours, to say so many Creeds, so many Aue maries, so many Pater Nosters, and to recite the name of jesus, or the like, so many times, or to use such and such prayers, upon such Beads, unto such Saints, for such men souls. As though God would have men's devotions practised more according to the observation of those prescribed rules and times, then at any other time, or in any other manner; or as if you were bound to hear them more in these regulated rehearsals, then in any other sort, when they shall be devoted, to offer up the lncense of Prayer & Thanksgiving, being sti● 〈…〉 thereto, by the inwar● good motion of zeal and devotion, which ought to be in us at all times, as well as at any time certain. But if the mind be not at all times well prepared to Prayer▪ yet as often as we may find time and means, we must endeavour to be exercised therein, without over stri●t observation of times limited; other then at such times as we are called thereto by a general assembly of the Church and Congregation wherein we live. 2 Likewise for the place of Prayer, it cannot be always restrained nor appointed, no more than the time can be always limited. For although the Churche● (where the congregation of the faithful are or aught to be assembled) be the fittest place● for Prayers, yet it ought not to be lonely there, but also elsewhere, because men cannot be always, or most commonly in the Church. And if th●y may not be there, yet every faithful man's he attri●●●● time of prayer, is the temple of God. Whether therefore he be alone, or in company, or to what place soever he be, his faithful prayers shall be heard, and he is bound to pray: as Christ went alone in the Mountain to pray, David prayed in his house top, jonas in the Whale's belly, Daniel in the Lion's den, Peter in the pris● 〈…〉 the child 〈◊〉 so Go●● might 〈◊〉 pray in all places where they come, and as they ca●●, whether it be in the Church, in the house, in the fields, in the war, and in time of peace, at home, and abroad. 3. Lastly, for the words that shall be used in prayer, it is a matter worthy of consideration, whith●● they ought always to be set down ce●taine● either in writing or in the memory; before we come unto prayer: Or whether they must be always left vn●● every m●ns meditation, & present delivery, as occasion and his invention shall serve him, or as the Spirit of God shall direct him: wherein, as they do affirm that prayers ought always to be set down in certain words, may not have allowance of their opinions, so on the other side, such as aver, that the form of prayer should be at no time certain, nor set down in writing or in the memory, must not be believed, nor their assertions allowed as true and infallible. For the first sort, which say, that one form of prayer in the selfsame words, is always to be used, they tie Gods gifts and grace● (which are in every man in some measure or other, there more or less) unto prescription, and to formal observation, which most commonly begetteth cold affection in prayer. For, when a man's devotion and all his meditation are tied unto certain and usual words; there familiarity of uttering one thing often taketh away the feeling of that which is uttered, so that it becometh ●●it lip-labour; and loseth the fervent zeal of an inward devotion, which doth best please God in prayer; and without the fervency, prayer is of none effect. Then touching their opinions who affirm, that there should be no set form of prayer at any time, or in any place, they do as much err, as the former (which follow tradition and prescription only in prayer.) For in Churches, in Congregations, and in Assemblies, where public Prayer is used, and where many do frequent to pray together, there no doubt, that a form of prayer is very profitable, both for unity and universal framing of men's minds and inward affections, in one sense, & in one saying, and at one time, to lift up both hands & hearts unto God; which is the sweetest harmony that can be on earth. And more than that, it is the heavenly harmony, that transporteth our bodies, our minds and our souls from earth unto heaven. But as this unity and settled form of prayer is most profitable and needful in the public assemblies; so in private prayers and invocations, ought no man to be forbidden the use of his secret and several Meditations, according as God shall give him grace and ability to praise him, and to pray unto him. For, although it be not every man's gift, to deliver in apt words, the secret and particular desires of his soul in prayers unto God: yet there is no doubt, but the man of meanest conceit and understanding, having a desire to perform his duty in this service of God; shall find (by exercise and practise herein) his mind more apt, This senses more sharp, and his words more ready, with daily and continual use of prayer. Therefore, as every man ought not in public places of prayer, to follow his own form, and separate himself in prayer from the Congregation; so in private prayer, no man ought to be forbidden that form of prayer, which his faith and capacity can afford, according to the sense and feeling of his sins, the longing of his soul, and the necessity of his present estate. Next unto the time, the place, and words for us to use in prayers, there followeth to be considered, the Faith and fervency, that should accompany our prayers, with a most principal & essential part thereof: this aught to be in fervency of spirit, without fainting▪ for to pray without zeal, is but to tempt and mock God. And God will not be worshipped in words only, without the inward affection of the hart, which is as well known to God (the searcher of reines and heart) as the words that are uttered in prayer. Therefore they which pray without faith & without fervency, perform no more than plants which grow without feeling. Nay, they do not so much: for the one doth perform the works of nature which it is not taught to do, but the others do forsake, & not follow the rules of Religion, which by reason, and instruction they are informed and required to do. It is not then sufficient to say many prayers, and to continue long in prayer: for as one saith, the true effect of prayer consisteth not in bare words, nor in the multitude of words that we speak, but in the cogitations and faithful desires of the heart. And it is not our words, but our desires that enters into the secret ears of the All-hearing, Al-giving, and All-seeing God. How much than do they wrong the Majesty of God, and the salvation of their souls, which run to prayers as unto a stage play, without any preparation, without any Faith, or without any zeal, but heaping up prayers, & yet scarce thinking what they say, or to whom they do pray. The Astronomers affirm, that the Moon is Eclipsed, when the earth is interposed, betwixt her and the Sun: so may it be averred, that the meditations which we deliver in prayer, are much eclipsed and darkened, when earthly cogitations do interpose betwixt the mind of man, & his divine Meditation, which is the Sun shine & clearest light of his soul. Prayer unto Gody, is i● secret conference with God: therefore Augustine calleth the book of his prayers and meditations, his Soliloquium, that is, the alone talk or secret conference of his soul with God. How careful, zealous and humble then ought we to be in our confer with so great a Lord, and our only God? For when any men doth conserve with his better (especially with one that is fare his superior) as a Nobleman, a Prince, or any great personage, how circumspect will he be to show all the signs of reverence, and duty in word in gesture, and countenance; and if he do not use all these observations, which may testify his humility and obeisance unto his superior, he may fear to be noted of presumption, and to incur the displeasure of him, with whom he conferreth. If then such ceremony and reverence be used and required in conference, betwxit man and man, how much more careful, watchful, and fearful, ought every man to be in prayer, which is his conference with God. Therefore he that will pray unto God effectually, ought in the time of prayer, wholly to exercise his mind and his senses in the constant, faithful, devout, and fervent calling upon his Creator, having mind on no other matter, then on his meditations which he doth present, nor on any other person than his God, to whom he doth deliver them. CAP. V A preparation to prayer. Having considered, and discussed somewhat the property of prayer to God, and what it is: the necessity, manner, and profit thereof, it will not be amiss, or unnecessary, to show something of the preparation that should be made, before we do enter into this holy exercise. For as before we f●ll into any activity of the body, exercise of the mind, or other action of account, (which we desire should be acceptable unto them, before whom we present the same) there is always some time of preparation taken, to the end the same may be the more exquisitely managed: so is it much more needful, that before this spiritual, exercise of prayer, a sound preparation of the mind and soul should still be premised, otherwise it may fall out in this holy exercise as it doth in matters of far loss moment, that 〈◊〉 that is not well prepared; may be soon entrapped & distracted. The best rules therefore that my simple judgement can afford for preparation to prayer are these. 1 First, before we begin our prayers, we should fall into some strict examination of ourselves, touching our sin, and the estate of our life; wherein we may best consider, what we had most need to crave at God's hands. 2 Next, we must call to remembance the mercies of God, his justice, his judgements, and his wonderful works; whereby in our prayers we may learn, and use (aswell as in the rest of our life) to love him for his mercies; to fear him for his justice, and judgements, aswell as to magnify him for his wonderful works; which cogitations conjoined, may make our following meditations more perfect and profitable. 3 Thirdly, before we fall unto prayer, we ought to sequester our senses from all wandering, idle, & vain cogitations, and to cast away all evil thoughts as Helias did cast his Mantle to the earth, when he ascended to heaven: resolving fully with the favour of God (whom we purpose then to serve) not to entertain any worldly thoughts that may withdraw our devotions from his divine Majesty, but to banish all passions, pleasures, and perturbations of the mind, and to recall unto memory, our last and most pressing sins, by an inward feeling of them, joined with repentance, & a purpose to pray for pardon and amendment. Then being thus christianly resolved, we must yet before we begin to pray, labour to bring with us by faith, a lively and a longing apprehension of God's promises and mercies: and an undoubted belief of his most just & heavenly performance of that which he hath graciously promised, and we do faithfully pray for. Afterwards, when by meditation we have made this passage for prayer, which requires faithful & watchful progress, if yet we find, as usually we may find, that any evil or vain thoughts do assault us, when we are coming on to this holy exercise, we must seek even at the first feeling thereof, to resist and reject it, without giving any kind of small entertainment thereto: considering, that evil cogitations are of two kinds, either immitted or permitted: they are immitted by the frailty of the flesh, the temptations of Satan, the weakness of the inner senses, being deluded by the objects which the exterior senses (especially the sight) doth convey unto them: and these immitted evil cogitations, do hurt the heavenly Meditations of our prayers: especially, when they are permitted to harbour and to remain within us. Therefore, as soon as any such temptations come towards us in our prayers, we must presently pray unto God, to strengthen our Faith, forgive our frailty, and assist us with his holy Spirit against such temptations. Also, when we begin, and after we have begun our prayers, we must bring with us, and keep with us this consideration and resolution, not to seek so much temporal as spiritual blessings at God's hands. And if our necessities call upon us to crave temporal blessings; yet let our desires be so fare limited, always to submit our wills to Gods heavenly will: let us begin to beg of God things spiritual, before temporal blessings, though both be necessary, and neither to be neglected. To all this must be added Charity, in pardoning offences that are committed against us, according to the precedent & precept which our Saviour himself hath set down in that form of prayer, which ought to be the rule of all our prayers; and so reconciling ourselves first by charity to our adversaries, we may come with more clear Consciences, and more acceptable sacrifice, in our supplications unto God. For if we ask forgiveness of our sins, and do not forgive others, we can find but little assurance to obtain what we ask. So then we see, it is not fit nor safe, to run rashly unto prayer, without preparation, premeditation, faith, repentance, reconciliation, and resistance of temptations. CAP. VI An entrance to Prayer. Having prepared our minds, and our hearts for Prayer, we may then most safely make our entrance into it, which consisteth chiefly of these parts; Invocation, Confession, La●ding or Thanksgiving, & Supplication, Invocation, is a calling or appellation on the name of God most high. Which declareth & denounceth the attributes belonging to the nature of God, and these do concern his justice, Mercy, Power, & his Providence. His justice, as a most just God, who by thy justice dost distribute & dispose unto all creatures, all that belongs, and is most fit for them; who thereby dost govern and guide 〈…〉 and men, with all that is in heaven and earth. His Mercy, as thus: Most merciful and gracious God, whose mercy is above all thy other wonderful works, in pardoning and preserving from destruction, and in sending thy Son to save sinners. The invocation of God's Power, may be made after this manner. O God, of unspeakable power and might, which madest all things of nothing by thine own only word & wisdom, and art able at all 〈◊〉 ●●ing all this again unto nothing. The invocation of God's providence, may be in this wise. O Lord God of wonderful wisdom, he whose providence all things are preserved, and from whose wisdom we have all our knowledge and wisdom. These and the like invocations, according to the appellation and declaration of God's attributes uttered in this or the like sort, may serve as some instruction to the ignorant: so from Introduction and entrance into their prayer, until by practice they be made more perfect, as the first part thereof, yet to be altered, amended, & augmented, as every man's capacity and ability shall afford him means. Next to Invocation in prayer, Confession hath her proper place. For if we have offended God (as there is no man but daily and hourly doth it: than it is most needful, 〈◊〉 first we do confess ourselves, before we ask any benefits. This Confession is of two kinds, the one, general; the other, particular. That general, as when one doth declare and deplore his grievous sins, that he is polluted with the same throughout all his parts and faculties: the latter which is a mention and recital of several sins, such as every man may find himself to be most burdened with; as those which were last committed, most fresh in memory; namely, that this day, & of late I have done these evils in thy sight: I have seduced such persons, I have slandered my neighbour; I have in this denied or darkened the truth; I have harboured these evil thoughts of such persons, without just cause given; I have followed this vain desire, affected this fond invention presented to me by others, or entertained by myself; I have not withstood such an evil work, when I could have done it; I have been silent in such a cause, when I might have made the truth manifest. And so of our several sins either committed, whereof we may take knowledge; or of necessary duties omitted, which in Christian duty we ought to have done, when we make faithful confession unto God, joined with some repentance, and the same accompanied with acknowledgement & Thanksgiving for mercies received, are the best preparatives in our prayers. After this, and the like, both general and particular confessions of our sins in prayer unto God; a lauding, and a thanksgiving for the blessings imparted unto us (whereof we ought to be sensible, and not to be silent) comes next in place. For it were unseemly, inconvenient, and improvident, to ask any new good turns of any man, before we return any show of thankfulness for what good we have received: so would it be as unbeseeming, and altogether as unprofitable, for mortal man to pray unto the immortal God, for any increase of mercies; before he acknowledge those which have been formerly poured on him. The form of this praise and thanksgiving may be made after this manner. We praise and magnify thy Divine Majesty, most glorious God, for thy favour and goodness extended always on us sinful Creatures since our Creation, for giving us understanding of thee, and of thy will; for preserving, maintaining, and protecting us more particularly for etc. Lastly, supplication, or petition is to be made (especially for the pardoning of our sins, for freeing and keeping us from falling into the same, or the like again, for the obtaining of spiritual graces, and of temporal necessities for the pardoning of sins, it may be in such like sort: Thou that art the God of mercy, show mercy and compassion on me a most miserable sinner: Lord let thy mercy shine above all thy other works. Cast not thy loving countenance from me, bewailing my many & heinous transgressions. Lord God, thou seest our wants and our weakness. I beseech thee strengthen me in body and in health. Bless me in estate, that I may be the better able to serve thee, and employ what thou shalt afford, according to thy sacred will & pleasure. The supplication for spiritual graces may be after this wise: Though we have deserved no goodness having done so much evil; yet according to thy wont goodness, grant us such graces and heavenly gifts, as may make us blessed in thy sight, and beloved of thy Saints Give me a steadfast faith, an humble & contrite heart, penitence for all my sins past, watchfulness over my ways for time to come, zeal of thine honour and glory, a love of thy truth, and of such as love the same, an understanding heart to discern it, constancy in following and keeping thy commandments: teach me to examine mine own heart, to search it strictly, to see if there yet remain any hypocirsie or hollowness in it: Take from me the temptations of lust, vainglory, malice, sensuality, distrust & diffidence of thy power or mercy, that so through thy only and all-able assistance, I may be made of a sinful soul, though not a perfect, yet an acceptable worshipper, of thee my Sovereign Lord, and only Saviour. Short Admonitions concerning the premises. I Shall desire the charitable viewer of these imperfect rules concerning prayer, to conceive that they are not set down either to inform the learned, or any that are well exercised in prayer. But to give some light unto such as are young, simple, ignorant, or not much used to prayer. Neither should any of them be tied only to these words or forms here set down, but it is in their choice to take the sense of the same, so fare as they shall find it to further their good and godly endeavours in prayer. And if GOD shall endue them with better abilities, they may use them, aught to be thankful for that heavenly talon they have, and not to hide or to abuse it. A prayer for devotion in prayer. SInce all good gifts comes from thee, our gracious God, the author of all goodness: grant us thy special saving grace of sanctified & fervent prayer, in frequent and zealous supplications. We have it not of ourselves, we seek it of thee: neither can we seek it, without thou first send the motions thereof into our hearts and minds: prepare us therefore for this holy duty, grant us the practice and power of it before we come to it; touch our hearts with the remembrance of our sins, and repentance for the same. Call to our memory and meditations, how slow we have been to present ourselves to thy presence by prayer, how cold we are in devotion, how distracted in our thoughts, and how full of fantasies, and of fond imaginations, which draw our zeal and devotion from thee, even in the time of prayer, when our thoughts should be pure, and our hearts only settled upon thy service: so that in stead of bringing a blessing, we bring just curses to ourselves, by these our more formal than faithful prayers. O Lord, therefore infuse grace into our hearts, kindle zeal, fortify our faith, let not our secure and sensual service of thee, increase more of our abounding sins, nor add more to thy deserved anger; but be thou in the midst of us, by thy assisting holy Spirit. When we lift up our hands, lift thou up our hearts unto thee: when we speak unto thee, speak thou peace unto our Consciences: give us words to utter, faith to believe, fervency in our prayers, an earnest desire to abandon all evil affections, and lose carriage of our cogitations, and so closely to settle our souls unto thy service. When we come to make our supplications before thy Majesty, let this instant time of prayer, whilst we now speak, be the beginning of our better service, and so continuing in the same, with humility, constancy, and favour; thou mayest have the honour, and we the benefit. To thee be given all honour and glory, now and all times, Amen. Morning prayer in a family. O Lord God, light of lights, thou that givest light unto our souls, and to our bodies; thou that hast brought us from the darkness of this night, to see the comfortable light of this day; bring us from the darkness of ignorance and of sin, and from the corrupting of our souls, wherein we have lived both day and night. As thou hast raised us from our rests to follow our callings; so raise us from security, sloth, dulness, distraction, lust, covetousness, selfe-conceites, pride, and all other corrupt affections, which carry us headlong after the vain imaginations of our own hearts, and evil affections. Good Lord, when we go abroad about our worldly affairs, let not our minds be led altogether from heavenly meditations: but let thy blessed Spirit be our motioner, to put us in mind of the shortness and uncertainty of our lives, let us have before our thoughts often, the sins we have committed, the good we might have done, and have omitted; the time we have misspent, either in doing no good at all, or in doing that is evil. And this (good Lord) teach us to tell ourselves, and our own souls, not with words, only coming from the lips, but with inward sighs and groans from the heart: and when through the assistance of thy holy Spirit thou hast made us to search our sins, and to smite our hearts, then bless thou the works of our hands in all our good endeavours: and as by the same our store doth increase, our thankfulness to thee may increase: As thy blessings are bestowed, so our prayers & praises may be rendered and redoubled. At our going out, in our rest, travail, and return, be thou with us, by the blessing and assistance of thy holy Spirit; let this day (good Lord) be a beginning and a new birth day of faith, repentance for our sins, and of reconciliation to thy Majesty; that so thou mayest receive us to mercy. Let all the rest of our days be an amendment of our sinful lives past. Bless (good Lord) thy Church, our King, & his Realms, with faith, truth, peace, and prosperity; guide the rest of the States of this land in their several conditions & callings; that both they and we may maintain thy truth, set forth thy glory, keep a good conscience to ourselves, & show charity one unto another. So we may live in thy fear, die in thy favour, and after this mortal life is ended, we may enjoy an immortal life with thee in heaven, there to magnify, praise, and glorify thy most glorious Name, world without end, Amen. A Morning Prayer to be used in private. THis day (our good God) appearing, and thy mercies appearing by our deliverance from dangers this night past, and in the ordaining of days, and of all thy other works: what praises shall we render for thy works of Creation, and of preservation? If we should not praise thee, yet one day telleth another, and one night certifieth another; but I most sinful soul, have neither expressed, nor felt what belongs to the visible works of thy invisible Majesty; neither can I comprehend it in thy works, and made known by thy revealed word: for thy Majesty is so great, thy Wisdom so unsearchable, and thy Word so deep, that I am not able to conceive them. It sufficeth (great God) unto thee that art all-sufficient in thyself, to express thyself unto us sinners, in such sort as we are able to apprehend thee. And I, one of the least and unworthiest servants, do confess myself to be a most grievous sinner, in thought, word, and deed: I have followed mine own wicked fantasies, I have broken thy commandments, and betrayed mine own soul; yet my hope is in thy mercy: and therefore in the beginning of this day, I begin my prayers unto thee; teach me therefore to pray, that I may this day, and the rest of my life, call upon thee, and praise thee through the assistance of thy power, which grant us good Lord. A Prayer for the Evening in the Family. MOst gracious God we thank thee for our safe deliverance this day, & the rest of our life from all dangers. That thou hast given us food, health, raiment, with other things necessary for our sustenance and sustentation. That thou hast not suffered us to be overwhelmed with cares, crosses, and calamities, whereto we are subject, whilst we lead this transitory life. That thou hast granted us liberty to travel in those affairs, to which our estates and necessities do call us. These, and many other blessings, hast thou bestowed on us this day, and from day to day until this present time. O Lord, as thou hast poured down thy mercies upon us in great measure, so shower down into our hearts those thy heavenly graces of thankfulness, faithfulness, favour, and praises, that they may be like unto Dew coming down from Heaven; which ascending up thither again, and so returning thence with retribution of increase, may moisten our dry, hard, & stony hearts, and so bring forth fruits of Faith and Repentance, which may grow up to the setting forth of thy glory, and the saving of our own poor sinful souls. To this end good Lord, settle our hearts this Evening before, and when we go to bed; as we carry with us our corruptions, still plucking unto our frail body's flesh and blood; so yet with the assistance and strength by which we must walk, or else we can never stand, we may be led to the consideration of our own mortality & miserable condition, that we are now alive, and may die ere the next day; that though we have fed plentifully this day, yet it may be we shall eat no more; & that some of us who hear and see one another now, shall never hear or see one another hereafter. For neither of us have assurance to live until the next day, to deliver what we have done this night. Blessed God therefore, we beseech thee, even at this instant time, begin to infuse grace into us, to look upon ourselves as corruptible, and to look into our souls as they are full of corruption, to make a true account at the least, of this days trespasses, committed against thy holy & heavenly Majesty, to mourn for it as much as we may, before sleep the foreshewer of death doth seize upon us, to pray unto thee fervently, to ask thee forgiveness; to give thee thanks for thy mercies, to lift up our hands and hearts unto thee, and at the least to say, Lord be merciful unto me a miserable sinner. This repentance, and this continual practice of prayer, of praises, and of thanksgiving, grant us good Lord, and to all thy chosen children, for thy Son our Saviour Christ jesus sake. A private Prayer for one going to bed. THis day (good Lord) is spent; so do our lives spend: & as our time doth decrease, so do our sins increase. We seek riches and know not who shall enjoy them: We covet children, wealth, and preferments, and are not assured to possess them. And I that should know thus much, do not consider what I know, nor weigh mine own infirmities. I have (good Lord) this day acted my part, with much frailty, and many failings. I have forgotten to call upon thee my Sovereign Lord) this day, and most of the days of my life: my faith is weak, my understanding is dull in divine things, my memory fails to retain good things, though they be taught me, my affections deprived and wandering after vain, worldly, and wicked imaginations, the which carry me from the keeping of thy Commandments. This (O Lord) I confess, and better I am not able to do without thy assistance: yet keep me (gracious God) this night, and from henceforth, from further contagion of body and of soul; let not my pollutions in the works of darkness this night, be added to my former transgressions, but cleanse me from that is past, and keep me from the like sins from time to time; change the Old man in me by repentance and renovation, save my soul, and teach me to set forth thy praise, both day and night. Certain Meditations, and short ejaculations of Prayers, to be used in the night. A Waking out of sleep, let us begin with some short prayers in this or the like sort. My God, I am awaked again: awake me out of sin, as thou hast done me out of sleep. Let my sleep, wherein I had not the use of my senses, teach me not to drive out my days in slumber, security, and impiety. When I arise out of my bed, raise me up to newness of life, repentance for my sins, and amendment of what I have done amiss. When mine eyes shall close again, keep me in thy protection & safeguard by thy power. Now Lord defend me this night, and ever; preserve me from danger, sin, and death. Keep me from concupiscence, lust, and vain imaginations. Knit my hart unto thee. Let my sleep be moderate and safe, so that I may rise better prepared for thy service. A Prayer for deliverance from temptations. OUR frail Natures, and our proneness to fall into all kind of sins, forceth us, O Lord, (if we would do as we should) to fly unto thee for our safety and salvation, and to call upon thee, who art our stay and our strength, and who only hast power to preserve us: beseeching thee, that thou wilt be pleased, either to put us from those temptations which of ourselves we are not able to withstand. Teach us O Lord, to wrestle with sin and with Satan by prayers & reparations, framed and fitted by the inspiration of thy holy Spirit: and when these temptations are offered, offer unto us thy ●elping hand, to stand steadfast in faith, with fear to offend thee. Let us then, when these temptations come, say unto ourselves, Lord, thou seest all, and thou wilt punish us; Lord help, and Lord deliver us, and for my sinful weak self, save me from these violent assaults of Satan. I cannot defend myself, he thou therefore my shield and buckler, my corrupt nature is ready to yield; the contagions of others, the allurements of the world, and wicked persons are ready to enthrall me: yet if thou (my merciful God) strengthen me, I shall be able by thy assistance to stand; If thou (my Saviour) stretch out thy shield and spear of defence, I shall with Peter (being almost sunk) walk safe on the waters of strife. Help therefore Lord, for vain is the help of man. Put from us Pride, Presumption, Luxury, Lust, Selfe-conceite, Covetousness, want of devotion, Malice, Mischief, Unbelief, hardness of heart, & such like sins, which are the subjects subjects of our temptations: or if any such assault us, or come near us, let them not take such hold on us to throw us down, that we be not able to rise any more; but in the coming, or before the prevailing of our temptations, support, deliver, and save us. So shall we give thee laud for ever and ever, Amen. ¶ A Prayer for patience, in time of wants and disgraces. IT is just with thee (O Lord) and I have justly deserved, that thou shouldest send me some wants and small disgraces, after thou hast given me prosperity, plenty, and sufficiency: when not using thy blessings well, and neglecting the means thou hast afforded for my maintenance, I am fallen from that I had (which was sufficient) to want some things for my necessary use. And yet my wants are not so great as my sins are, or as they have deserved. Since then, howsoever my estate, or my estimation is in this world, I do beseech thee grant me patience to bear this, or whatsoever cross it pleaseth thee to lay upon me, and to acknowledge that I myself am the cause of it. And so, when thou hast brought me home unto thyself, by the acknowledgement of myself, and of my sins, comfort me again, according to thy eternal wisdom, that I be neither dismayed with adversity, or puffed up with prosperity: but if it be thy good pleasure, that poverty shall still pursue me; prepare me with patience to bear this cross, though hard for flesh and blood: yet once obtaining the victory by thy sole strength, over this inward enemy, & my infirmities sticking closest unto me, I may possess my soul in peace: and whatsoever becomes of my worldly estate, the spiritual state of my soul may be safe, & I saved, thorough thy abundant mercies, Amen. A Prayer in time of sickness. MOst gracious Father, we confess and we are driven to confess, we have deserved plagues, pestilence, and other sicknesses whereto we are subject of ourselves, aswell by the natural infection of our bodies, whereby one taketh contagion from another, as by our spiritual pollutions, whereby our sins, being the inward festering sores, do ascend unto the Tribunal in heaven, calling and crying for vengeance on the earth, & on the sons of men, the inhabitants and Rulers of the earth. The effects of this (good Lord) we have often and visibly seen, though we do not well consider the cause. We feel the stroke, but do not see the hand that strikes; neither do we well weigh what moves that hand to be stretched out against us. Now the sickness thou hast sent us, makes us to look somewhat about us, and to feel that which our flesh can easily find; pain, anguish, aches, & torments coming from the body, to the mind. But (O Lord) we are not so sensible of that which concerns the sickness of the soul. Yet in this time of our visitation, whilst pain and peril doth oppress us, teach us to take this as an information of our infirmities: heal us (good Lord) inwardly in the diseases of our souls, and keep us from those corruptions of our natural affections, which draws us unto fond desires, with false and foolish appetites, the procurers of these our bodily diseases. O Lord yet cleanse us within from our sins, and then we shallbe cured from our corporal sickness; but if it be thy blessed will to continue this Contagion, yet comfort and support us during the time of sickness. Make thou (good Lord) our beds and bodies, such as may make us able to undergo our sickness; comfort us with the inward consolation of thy holy Spirit, & when cold, heat, conjunction, or succession of either comes, then O Lord, in the time of extremity, whilst Na●u●e is distempered, our bodi●s diseased, & our minds distracted, betwixt fear of death, danger of our estate, care of our children, friends, kindred, and family, we may y●t receive a sweet repose from the influence of thy holy Spirit, to rest content with thy good will and pleasure; with a reference and relying on the same, for resolution of life, or of death. So may we, by thy assistance, say still and peaceably unto thee, in the sincerity of our own souls; We are here now (good Lord) at thy disposing, do with us what thou wilt. Only make us able to bear our own infirmities, and thy visitations with faith: help us in the time of this weakness, and danger of this disease; if thou give life, grant amendment of life▪ If thou appoint death, grant us preparation for our dissolution; Repentance for our sins, and a joyful assurance of thy mercies: the body is weak, the flesh trembles, the Spirit is troubled. O thou the giver of life, and the disposer of death, when sense is dull or distracted, infuse thy Spirit to temper it, and to turn us unto thee: dispose our hearts so, that whither life or death do come, they may be alike welcome unto us, and we may entertain either, according to thy good will and pleasure. Arm us against the fear of death: if life be granted, grant we may lead a new life, setting forth thy glory. If death be designed, let the period of this life be finished in thy praises, lift up our hearts at the last gasp. And now at this instant, plant in my heart faith to believe in thy saving health, fervency to pray for it, courage to endure the conflicts of sickness, and of sin, and in the end a blessed death, and a joyful resurrection, thorough jesus Christ our Lord, Amen. A prayer for knowledge. THou (O great and gracious God,) who art the light of our lives, and the Conserver of all saving knowledge, enlighten our understanding with the true knowledge of thee, of ourselves, and of the ways wherein we should walk. And although we can never in this world know thee as thou art, being invisible, & infinite in goodness and in greatness; yet give us such, and so much knowledge of thee, as our capacities can comprehend, and thy will is to reveal. Let us attain to so much knowledge, as to see thy wonders in thy works and thy good pleasure revealed in thy word: if that which thou hast not revealed of thyself, let us be satisfied with what thou hast revealed in thy word. Of the first, let our natural inquisition of thy supernatural power, weaken or prejudice our faith: And in that knowledge which thy word delivereth, let us not be content with a weak and mean measure, but covet to come unto that knowledge which may strengthen our faith, inform our consciences, and reform our lives. In the knowledge of ourselves, teach us to consider and know our own weakness and wickedness, our frailty and manifold infirmities, our sins and transgressions against thy holy and heavenly Majesty. For the knowledge of our own ways, grant us wariness and watchfulness to see and find out our failings in the keeping of thy Commandments: our fear, plainly to profess thy truth, thorough doubt of danger, scoff, or loss: the small account we make of thy good things we leave undone, or do amiss, of the evil we have committed: And when (good Lord) thou hast rightly instructed us in the knowledge of thee, by thy works and word; of ourselves, in finding and confessing our sins: and of our own ways, by acknowledging them to be wandering by-paths; then bring us home unto thee, to pray unto thee, and praise thee in this life, and in the life to come, Amen. A prayer to be kept from all uncleanness of our Lusts. O Most eternal and gracious GOD, thou art pure and perfect; but we are most impure and polluted: all the faculties of our souls are full of corruptions, and our bodies are fraught with infirmities: those parts of our bodies and of our minds, which should be the servants of our souls, do draw us to be slaves to evil affections: Our eyes which are ordained to behold & contemplate the wonderful workmanship of the world, and of all the creatures therein contained, do commonly become like unto sluices and floodgates, to carry and convey lust and Concupiscence unto our hearts; and our hearts which should be as Closets to keep thy Commandments, are for the most part, made the members and instruments of sin and of Satan. This (O Lord) we confess is our woeful and wretched condition. Yet thou (O most merciful God) art able to cleanse us from these contagions of our unclean lusts, purge us (we beseech thee) and we shall be pure: keep us from inward infections of our own evil imaginations, & from outward temptations, which lascivious sights and dalliances, and fleshly provocations pull upon us, and that by the assistance of thy holy Spirit, when these temptations assault us, pray unto thee, beseeching thee to be our buckler and our strength in the time of our weakness; our stay when we are ready to fall, and that by thy power we may resist and repel all the sensual and fleshly lusts which are in us, and fight against us. We have no help, nor no hope but in thee: defend us, give us the victory, and take the glory unto thyself: deliver us from these noisome lusts, and give us grace to give thee praise, to whom all honour belongeth. So be it good Lord, Amen. A Prayer before the hearing of the Word preached. THy Word (O Lord) is a light unto our feet, and a Lantern unto our paths. Thy word preached is the propagation of thy glorious Gospel, it is the seed that fructifies knowledge & conscience. Let it not therefore be as good seed sown in barren soil; but first cleanse the weeds and corruptions which grow in the unfallowed fields of my heart. And then (most gracious God) when thou hast removed those impediments of faith and fervency: make my heart by hearing thy holy word, a harbour of sanctity and sincerity. And in this (O Lord) prepare me to hear, to believe, to receive, retain, and to remember the lessons that shall be taught out of thy Sacred Word; take away in the hearing thereof, all drowsiness, distraction, and coldness of zeal. In this I pray not only for myself, but for the people in all places professing thy truth, for their profit, and for thy glory. Send forth Labourers into thy Vineyard, teach them to plant: make us to be pliant in hearing, learning, and following. So shall we have sustenance unto our souls; reap the fruits of those fields that thou hast given us: and we shall give unto thee nothing but what is thine, and belongs to thy Majesty, which is all honour, glory, praise, and dominion, thorough jesus Christ our only Lord & Saviour, Amen. A Prayer after the hearing of a Sermon. MOST merciful and mighty governor of heaven & of earth, amongst all thy blessings multiplied upon mankind, there is nothing doth more magnify thy Majesty, or help the infirmities of us miserable Creatures, than the manifestation of our weakness and wickedness, in the revelation of both, and reconciliation of thyself (after all our infinite transgressions) thorough the suffering of thy Son, his mediation, and the Ministry of the word preached. Of this (O Lord) we have been unprofitable hearers and learners. We have heard with our ears, but yet we have been unprofitable hearers. We have not felt and followed that we have heard: we have been told, and plainly taught our sins, but we have not amended them, nor truly repent for our misdeeds. We have learned somewhat, though but little; have performed and practised less, the fault is ours: yet let it not (good Lord) stand in the way of thy grace, to stop from us good things: but as thou hast provided for us the word of life, and hast conveied it by thy conductor, men like ourselves, the Ministers and Preachers of thy Gospel; so grant that we go not from this exercise of preaching and publishing thy holy word, like unto empty vessels, which whilst they are moved and strucken upon yield some sound; but afterwards lying still, afford neither sweetness, savour, nor good liquor. O Lord bless & fructify our hearing, make us not only hearers, but doers of thy word: make it a savour of life unto life, and not of death unto death: teach us thereby to amend our lives, to increase knowledge and conscience, to yield comfort in afflictions, strength and support in temptations, and when we shall departed the world, we may carry with us a testimony of good Consciences, that we have profited by the word, have thereby learned to love our Brethren, to forsake sin, to embrace righteousness, to live and to die well, and that by faith in jesus Christ our Lord, Amen. A Prayer before the receiving of the Lords Supper. BLessed Lord, we do not presume to present ourselves before thee, in the receiving of this Sacrament, & celebration of thy Sons last Supper, as believing we are of ourselves worthy to be partakers of thy heavenly banquet. For we acknowledge our great & grievous sins, our manifold mistake, our unbelief, uncharitableness, hardness of heart, self-love, pride, and presumption, with many other transgressions, whereby we are made most unworthy to come unto thy heavenly Table. Yet, O Lord, as it is thy holy Ordinance, instruct and help us to do that which may make us more meet partakers of this spiritual Manna. To this end, take from us our corruptions and carelessness in thy service: grant us true repentance for our sins past, for the trespasses that we have committed against thee and those that profess thy truth. Lord, even now give me thy unworthy servant (being so unable of myself to do this, or any other spiritual duty) a right and regenerated heart, a sanctified soul, purged from former pollutions, by thy power, and the grace of thy holy Spirit; a desire to forgive all men, and to be forgiven of all men, to forsake sin, to follow thy holy Laws. Suffer not Satan to work in me his will any more, but that as I now come to receive this Sacrament, so I may be a partaker of the benefits of our Saviour's death and suffering, whereof this is a symbol: that thorough his death sin may dye in me, and thorough his resurrection, I may rise to newness of life. A Prayer after the receiving of the holy Communion. WE bless and praise thy holy name (O heavenly Father) that amongst all thy innumerable benefits thou hast bestowed, this is not the least but greatest mercy upon mankind, to send thy Son our Saviour into the world to suffer for us sinners, to redeem us from life to death, to lay down his own life to save us from damnation. This thy mercy, as it is unspeakable and unualewable, O Lord we acknowledge it to be so great, that we cannot give thee condign praises, but do pray thee to accept our weak sacrifices in the Eucharistical rejoicing & rendering of laud unto thee, for the suffering of thy Son, to offer himself unto death, even for them that were become enemies to our gracious God, breakers of thy Covenants, defilers of thy Sabaths, haters of truth, truce breakers, loaden with sin, and void of grace. Now most merciful Lord God, that thou hast vouchsafed us this favour to approach unto thy blessed Table, and to renew the seal of the Covenant; grant likewise for a farther addition of grace, & for the increase of thy glory, that we may approach nearer and nearer unto thee, by newness of life, watchfulness over our own ways, firmness in faith, constancy in keeping thy Commandments, obedience to thy holy word and will, and this thorough the help of thee our Lord, which only art able to save those that serve thee, Amen. A prayer in the time of unseasonable weather. THe heavens, the earth, and all the Creatures therein contained, thou (O Lord) hast ordained: thou in thy eternal counsel and providence, hast apppointed seasons of the year fit to produce and propagate things needful for the sustenance and use of man, and hast usually sent weather fit for those seasons: but our sins, which only make a separation betwixt thee and us, have caused some alterations of these seasons, & hath sent many times unseasonable weather, whereby the fruits of the earth have not come to their full ripeness, the Cattle have not their nourishment, and man by this means wants things necessary. All this, and other thy chastisements, we confess do come from the demerits of our own sinful lives, which draw on deservedly, thy just indignation. Yet (O Lord) since only thy mercy can free us from miseries, first free us from our sins the causes of them, and then from the punishment they have procured. Make our hearts clean, so make the weather seasonable, us moderate in the use of thy creatures, them wholesome to us, and with the amendment of the weather amend our lives, and forgive our sins. So change us, that thy chastisement may be taken away, and by this let us learn to consider thy power, to confess thy mercy, and to set forth thy praise, throughout all ages, Amen. A Prayer to be used when dearth and scarcity comes. O Most gracious Lord God, thou which didst permit josephs' Brethren to sell, & to send him into Egypt, that he being carried from his father into a strange Country, might there in time of most want and necessity, after the overpassing of his own afflictions, be able to make provision, not only for his Father's Family, but also for his country, from which he was carried: So we (good Lord) being sold by our own selves unto sin & Satan, thereby carried into the Egypt of Ignorance and Iniquity, do beseech thee by thine own mercies, to grant us true repentance, that the scarcity thou hast sent, may be removed. Increase our Faith, zeal, sorrow for our sins, with amendment of life; and therewith increase our store, the fruits of the earth, and provision of the Land, that having sufficiency, we may therewith have content, and thankfulness. Comfort us in thy mercies and consolations in the continuance of thy love. Let us not (O Lord) with the prodigal Son, misspend our times, estates, and thy blessings, but with the penitent Publican, lift up our hearts and hands unto Heaven, & say still from the heart, God be merciful unto us miserable sinners. So good Lord, take away this dearth, and our sins, which will bring us unto death. A Prayer in time of plague and pestilence. THe Contagion and corruption of our bodies coming (O Lord) from the sins of our souls, brings all the diseases of our bodies, and dangers of our lives. So are we filled with infection, which threatneth death unto us, when as we see others daily die before our eyes. Since then (good Lord) thou givest us a sight, and continual representation of our mortality, give us also a sense and a true feeling, with a thorough repentance of all our sins past, the causers of all our woe, distress, and peril: and as our first parent by his fall, and our natural parents by their transgressions, have drawn upon themselves and us, death and destruction, and we ourselves by our actual iniquities, have added more curses to our particular persons, and to the public state wherein we live: so yet (good Lord) remember thy Covenant of Grace; remember the Son of thy love, and his sufferings, whom thou hast sent into the world, for the redemption of mankind: let these thy former and long continued mercies, move thee to continue thy compassion, in removing thy judgements from us, in renewing the graces of thy holy Spirit, in teaching us to repent, and renounce our former evil lives. Then let thy Angel and Messenger of good tidings, our Mediator, sprinkle the posts and doors of our hearts, with the blood of that Paschall Lamb, who hath shed his blood for the sins of the world in such sort, that receiving grace from thy all-giving grace, our sins and punishments for the same may cease, and we may with purified hearts after all our pollutions, learn to publish thy praise; and having received deliverance for the contagion of soul and of body, may be made instruments of thy glory, both in this world, and in the world to come. A Prayer for increase and continuance of spiritual gifts and graces. O Almighty God; though we are weak, and not strong of ourselves, specially in the spiritual graces which might make us beautiful corner-stones in thy Celestial building, yet thou (good Lord) who hast created Heaven and Earth, and dost conserve all herein contained, art able by thy wonderful Workmanship, not only to begin, and to beget, but to increase and to preserve in our hearts the seeds of humility, penitence, patience, piety, zeal, and other good saving Graces. We are thy creatures, and thou our Creator: therefore though we have long dwelled in darkness, yet now send us the light of thy countenance, to enlighten our understanding: the seal and testimony of thy holy Spirit, to assure our hearts and consciences of thy love, and of our salvation. To this end, give us fortitude and courage to maintain thy cause, and to defend the truth; a subduing power to master our own lusts, and to subdue our sins; wisdom from above, to withstand the assaults of Satan; so of Captives made Conquerors, and of slaves unto sin and sathan, made subduers of them both. We may by the same thy mercy and power, magnify thy Majesty, hollow thy name, not only in this world, but in the world to come, thorough all Ages, even everlastingly. So be it, and so cause it to be done good Lord, Amen. A Prayer to be prepared for death. Our lives good Lord) we see are short, and most uncertain, our souls are full of sin, ourselves are subject to many dangers, we covet possessions and preferments, but know not how long we shall enjoy them, nor are we assured who shall have them, when we leave this life. Most merciful God, teach us so to meditate, and so to measure this span, and short space of fading life, that finding how frail it is, we may pass this our pilgrimage, in a conscionable course; not mispending time in vain or vicious living, waiting for the time of our dissolution, awaking our spirits from sin and security, wherein we have lain as in a slumber, drawing on to death. Good God give us faith in the blood of thy Son, repentance for our former evil ways, reconciliation by thy mercies, and the mediation of our Redeemer. Shut up our exterior senses from those objects of sin, which betrayed our souls; settle our interior senses to repose: freed by thy favours, from Passion, Anger, Ambition, Concupiscence, Covetousness, Lust, Uncharitableness, Unbelief, and all other wickedness which defile and destroy our souls; so being purged from our pollutions, and being guarded and guided by thy good governing Spirit, we may make this life a meditation of death; the time to come, a cure of former trespasses; and the conclusion of all, to be thy glory, the good of thy Church, the maintenance of thy truth, & finally the salvation of our souls, through jesus Christ our Lord, Amen. A prayer to be used when death draws near. O LORD, this sinful and uncertain life, which I have led, being now drawn near amend, I beseech thee, that hast hitherto prolonged life, and now dost dispose death, purge me from my sins past, by the precious blood, and powerful death of thy Son our Saviour Christ jesus, in his wounds, and by his sufferings wash away our sins. In this short season of my time almost all spent, grant me hearty repentance, for my transgressions a longing desire of a better life, a change not only from my corruptions, but from all my former failings; and as natural strength grows weaker, so grant that spiritual Graces in me may grow stronger. Help Lord to quicken my sinful senses, to quiet my conscience with assurance of thy favour and mercy. Be with me, by thy all-assisting aid, as in my life so at my death; that neither sin, death, nor hell may have the conquest over me, but so strengthened & saved: commending my spirit and soul unto thy safeguard, thou that hast made it, will vouchsafe to save it: for thy Son, and for thy own mercy's sake. I come Lord, come thou unto me. I faint; Lord strengthen me. My life departs, yet save my sinful soul. Lord I come, help me to come unto thee. Lift up mine eyes, my hands, my heart, Lord receive and save my soul. Let this last sentence be often said as long as speech doth last; and be inwardly conceived when words cannot be uttered. FINIS. The Table. A Prayer for devotion in prayer. 58 Morning prayer in a Family. 61 A morning prayer to be used in private. 66 A prayer for the Evening in the Family. 68 A private prayer for one going to bed. 73 Certain Meditations, and short ejaculations of prayers, to be used in the night. 75 A prayer for deliverance from temptations. 77 A prayer for patience in time of wants and d●sgraces. 80 A prayer in time of sickness. 83 A prayer for knowledge. 89 A prayer to be kept from all uncleanness of our lusts. 92 A prayer before the hearing of the word preached. 96 A prayer after the hearing of a Sermon. 99 A prayer before the receiving of the Lords Supper. 103 A prayer after the receiving of the holy Communion. 106 A prayer in the time of unseasonable weather. 109 A prayer to be used when dearth & scarcity comes. 112 A Prayer in time of plague and pestilence. 115 A Prayer for increase and continuance of spiritual gifts and graces. 119 A prayer to be prepared for death. 124 A prayer to be said when death draws near. 127 FINIS.