Domestic Devotions FOR THE USE OF FAMILIES AND OF PARTICULAR PERSONS. Whereunto are prefixed Some earnest PERSUASIVES to Prayer and Devotion.  1 Tim. 2. 8. 
I will therefore that men pray every where lifting up holy hands.  Tertul. De Jejun. 
Semper & ubique & omni tempore Orandum.  Cypr. ad Donat. 
Sit tibi vel Oratio assidua vel Lectio: Nunc tu cum Deo loquere, nunc Deus tecum.  
London, Printed by J. Playford for William Shrowsbery at the Bible in Duke-Lane, 1683.   

THE PREFACE.  
THAT there is a supreme invisible Being the Creator and Governor of the World, is a grand Truth to which we yield our common assent from the evidence of natural reason, as well as the revelation of holy Scripture. None but a fool will call it into question in his thoughts; and he must be an impudent profligate wretch that dares deny it with 
Psal. 14. ●.  his lips.  
Now when we say there is a God, we do with the same breath acknowledge he is to be honoured and worshipped by us; for the very notion of a Deity doth imply an undeniable title to our greatest service. His nature is transcendently excellent and glorious and therefore the highest acts of veneration are due to him; this reason of divine Worship is urged by the Psalmist; who thus bespeaking the Angels (as the Text is understood by St. Paul) Worship him all ye Gods, subjoins immediately after, For thou Lord art high above all the earth, thou art exalted far above all Gods, Psal. 79. 7. And 
Heb. 1. 6.  the same is assigned by a great Divine in Gentile Theology, The nature of God (saith he) may justly challenge the worship of men, because of his superlative Excellence, Blessedness, Eternity; for whatever excels hath on that account a veneration due to it.  
And Epicurus himself though he disclaimed all others, yet admitted, 
Cic. lib. 1. De Nat. Deor.  The singular excellence of the divine Nature, for a solid ground of religious worship. 
Sen. de Benef. lib. 4. cap. 19   
Moreover as God is founder of the World, and more especially as Author of our own being, he doth justly challenge our humblest adoration, this is likewise given in Scripture as a ground of religious service, as Psal. 100 2, 3. Where the Inhabitants of the earth are called upon to serve God with gladness, and come before his presence with Songs of Praise, on this consideration, that The Lord he is God, it is he that hath made us and not we ourselves. And this glorious Fabric of the World is also proposed by Tully as an argument for Divine Worship in these words, That there is an excellent and eternal Being, and such 〈…〉 and the order of heavenly 〈◊〉 do compel us to acknowledge. 
Lib. 2. de. Nat. Deor.   
Again it is most just and congruous that God should be adored by us, as he is the Sovereign Lord and Supreme Governor over us and the whole Universe; by whose providence we are sustained, and both our persons and all that we have or can desire at his free dispose; there is a great honour belongs to earthly Rulers, because of that high Station and Dignity wherein they are placed; but to him by whom these do reign as his substitutes, who is the blessed and only Potentate the King of Kings and Lords of Lords, the greatest honour must needs be due, and the highest veneration possible as is that of religious Worship; and this reason of adoration is also alleged by the Psalmist for having said, The Lord he is a great God and a great King above all Gods, he thence takes occasion of stirring up himself and others to Come and Worship, to fall 
Psal. 95. 3.  down and kneel before him; and it is urged by God himself, when reproving his people for their neglects in his Worship. For I am a great King saith the Lord of 
Mal. 1. 14.  Hosts. To this belongs that of the Moralist, when he saith, 'Tis the first honour of God to believe that he is, and the next to ascribe to him his Majesty, to ascribe his Goodness, without which there can be no Majesty at all; to be sensible that he doth preside over the 
Sen. Epist. 95.  World, that he governs all things by his power, that he hath the care of Mankind.  
But we need not stay long in representing the reasonableness of that about which mankind have been always satisfied, and as it were determined to it by mere instinct; it being a plain dictate of the Law of nature that God is to be worshipped, and usually reckoned among those first Principles which neither require proof nor admit any doubt; and therefore Aristotle though an heathen hath excepted it out of the number of disputable Problems, adding, that whoever should call the same into question, was 
〈◊〉 lib. 57 cap. 11.  not to be dealt with by Arguments but Punishments.  
So intimate is Religion to the Soul of Man, that some of the Learned have thought it to be of his very Essence, and that 'tis the primary difference (rather than reason) by which we are distinguished from Brutes; for there seem to be some imperfect discoveries of reason in the actings of other living Creatures; insomuch as that several Philosophers, both Ancient and Modern, have not doubted to affirm, that they are in a lower degree truly rational. But, Amongst all kinds of living 
Lib. 1. de Leg.  Creatures (saith Tully) that are in the World there is none, but Man that hath any Notion of a Deity. In this surely we may be positive, that Religion if not our Essence, yet is a property issuing from it by a kind of necessary emanation; whence it hath come to pass, that scarce any thing can be named in which Mankind have in all times and places been so unanimous, as the Belief and Worship of a God. And the barbarous people, which being dark in ignorance could not discern the true God, yet rather than want an Object of their worship 〈…〉 that did them good; and 〈◊〉 down to the Host of Heaven, to Men like themselves, yea to Birds, fourfooted 
Rom. 1. 23.  Beasts and creeping things.  
But to us Christians the dayspring from on high hath risen, and we are happily guided to the right and sole object of religious Service by the holy Scriptures. Whereunto St. Peter wills 
2 Pet. 1. 19  us to take heed as to a light shining in a dark place; and as this Written Revelation, doth bring to our notice the eternal and only true God whom we are to worship: so it doth render us on many accounts the more obliged to do it. For the Word of God doth discover to us the infinite and adorable perfections of his Divine Nature; as also our own dependence on him, both in respect of his Creation and Providence: it doth contain his express Commands that we should serve him, together with prescriptions as to the manner of performance; and moreover we have there many and great, encouragements to the Duty; especially that of an eternal and glorious 〈◊〉 in the 〈◊〉 life. 〈…〉 Childhood know 〈…〉 Scriptures, shall however neglect the worship of God; it will be an impiety void of all excuse; and for such it will be more intolerable at the last day than for rude Scythians and Americans.  
It might in reason indeed be thought unnecessary, that Persons bred up in the Church of Christ, especially in such a part of it as ours, where the Bible is vulgarly known, and practical Religion so clearly taught; should be called upon to pay their tribute of service to the Almighty. But however we may unhappily observe, how innate depravity and the immorality of men's lives do alienate them from God and his Worship, there are too many every where who live by Sense more than by Faith or Reason. And because God is not present to their outward sight, as were the Idols of the Heathen, he is also absent from their thoughts: and they are not apprehensive 'tis of any great concern to them that they attend upon him in the Duties of his Service.  
But the more easy and common impiety in this kind is the neglect of those Devotions which should be in private Families, and in the retirements of particular persons apart. For securing the public Worship of God the National Government hath been very Zealous, there being penal Laws for bringing men to it; and they find themselves obliged to frequent the Ordinances of our Religion, not only by the fear of God, but also by that of the Magistrate, who beareth not the sword in vain. And for the solemn service of God in Parochial Assemblies 'tis abundantly provided in our Liturgy: wherein are pious forms for all public occasions, composed at first by the renowned Reformers of this Church and Kingdom, Men who hazarded their lives (and some of them lost them too) for the Name of the Lord Jesus, and in defence of his Truth and Gospel. To these great Worthies, the Souls of this Nation are more indebted under God than words can express: and their Memories as well as their Reformation should be for ever precious to us.  
But though the public exercise of Religion be so well cared for, yet there are not the like furtherances of private Devotion; by the commands of God indeed, and by all the reasons of Divine Worship, Domestic Piety is no less required than that of the Temple. But yet it is not enforced by any humane Laws; nor hath the Church thought fit to recommend any Forms of Devotion either for Closet or Family; that the Prayers in our Liturgy are not prescribed with respect to private Houses, so as to be obliging there, is declared by Dr. Hammond, and he doth not only approve of other Forms to be used in Families, but also that it may be in Visitation of the sick, though there be an Office in the book of Common Prayer for that occasion. And it hath been thought by some, having as high an esteem for the Liturgy as others, that considering the general temper of men, it would much abate their veneration of the public service, and make them more slack; and regardless in their attendance at the Church, if the Devotions there were no other than what they have every day in their own Houses. But whether so 〈…〉 no doubt, that 〈…〉 which enjoin religious Duties, together with the Sanction of Penalties annexed to them, do only respect the public places of Worship. So that elsewhere men are left to the alone obligations of Religion and their own Conscience. And 'tis the less to be wondered that this so considerable a part of Christian Piety is no more practised. The neglects of holy Duties in Families may be too well known: and those others more private may be also presumed without any breach of charity.  
But 'tis much to be lamented that any instructed in the Discipline of the Gospel should think it enough to Worship the glorious God their Creator one day in the Week, and content themselves with so much only of Religion, as the Laws of their Country do force from them.  
Now if we inquire how this may come to pass; beside the sinful corruption of men and their aversation thereupon from the exercises of Piety; it may be thought generally to proceed either from this, that they do not sufficiently know, or at least are so stupid as not to consider their Obligation in Conscience to the Duties they thus omit, and how much their own interest is concerned in the due performance of them: or else in some it may doubtless be from a want of assistance to their Devotion, while destitute of suitable composed Prayers in which they should address themselves too God.  
Both which probable causes of so great irreligion the Author was willing to remove. The former of them by his following Persuasives: and the atter by some composures for Domestic Devotion thereunto subjoined. In the Persuasives he hath not undertaken any exact discourse concerning Devotion as to the nature of it, it's several parts and the manner of due performance; much less to entertain the Reader with an elaborate flourish of words; but his design is only to enforce the Practice of this great Duty by a Summary of Arguments which seemed most material: and to do it with such plainess, as might render them more apt to convince and affect those of meanest capacity.  
And the Prayers here offered by him to the use of well disposed Christians are but a few; being only for ordinary occasions, excepting those in case of Sickness. In all of them he he hath chosen still to take in what he thought pertinent and necessary rather than boast his own invention in an affected variety.  
Hoping his good intention herein will atone for any lesser failings that may occur to the Critical, he doth send them abroad with this one short Prayer more; that by the Divine blessing they may prove really useful to the furtherance and help of Christian Devotion, and for promoting the service and honour of the Great God, of whom and to whom are all things. Amen.   

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A PERSUASIVE TO PRAYER.   

A PERSUASIVE TO PRAYER.  
PRayer is a Duty of Religious Worship, wherein we own God for the Supreme Being and Lord of the World, and yield him Honour and Adoration as such; wherein we acknowledge our dependence on him, we submit ourselves to him, imploring his gracious favour, and the communications of his goodness. This doth belong to Natural Religion, being taught us by our inbred Reason; and is a necessary consequent from the belief of a God. Whence the practice of it hath been universal, and the most degenerate of Mankind have used to invoke some Deity or other. We read how the Priests of Baal did call upon him from morning to evening 
a 1 Kings 18. 29. ; and the Mariners in Jonah's Tempest cried every one unto his God 
b Jon. 1. 5. . We may also observe from our Saviour, that the Heathen had their Prayers, in which they used vain Repetitions, and did think to be heard for their much speaking 
c Mat. 6. 7. . It doth appear from their own Writers, how zealous they were in their Idolatrous Devotions; that they had every where their Temples, Priests, and stated times of Worship: And 'twas a received custom among them in every business of moment they were to undertake, Initium à precationibus capere 
d Plin. Paneg. Traj. , to begin with Prayer.  
In the Church of God Prayer hath been always esteemed the principal part of Religion. We read in the Old Testament, how it was in constant use with those who professed the true God. In his Temple at Jerusalem were offered up daily Sacrifices 
e Exod. 29. 38, 39 , which were still accompanied with Prayer 
f Ecclus. 50. 15, 16, 20, 21. , by which they were recommended to the Divine Acceptance, and the Worship rendered complete. And they had there a Liturgick Service, consisting of Prayers and Praises. Of such the devout Psalms of David are made up; and 'tis with reason believed, that some of these were a considerable part of that Service; which is probable from the Titles of them, as of Psal. 88 and 92. and those others which are inscribed to the Preceptor or Chief Musician. It is mentioned when one Psalms of this sweet singer of Israel was first delivered by him for public use 
g 1 Chror. 16. 7. ; and we read, that in the time of Hezekiah the Priests and Levites did praise the Lord in the words of David 
h 2 Chron. 29. 30. . Beside the more solemn Service of the Temple, the Jews did likewise every day celebrate their Devotions in the Synagogues, which were throughout the Country. And for daily use, they were furnished with certain set Prayers, eighteen in number, compendiously made, that they might be the more easily remembered 
i D. Lightf. Hor. Heb. in Mat. cap. 6. . And 'tis affirmed by Grotius, Lightfoot, and other Learned Men, that the Petitions of the Lord's Prayer are for substance the same with these of the Jews, and abstracted from them. So careful were their Rabbis or Doctors to promote Devotion in their Scholars, that beside the ordinary Prayers, they were wont to recommend to them some others of their own composingi. And thus did John the Baptist, of whom we find in the Gospel, that he taught his Disciples to pray 
k Luke 11. 1. .  
The usual times of Prayer observed by the Jews, were no less than three every day, the third, the sixth, and the ninth hour. And it hath been a Tradition among them, that the third was instituted by Abraham, the sixth by Isaac, and the ninth by Jacob 
l Drus. in cap. 3. Act. Apost. . To these hours we must refer the Devotions of David and Daniel, when we read, they were performed by them three times a day 
m Psal. 53. 10. Dan. 6. 10. . It was from a regard to Prayer, especially that their Phylacteries were so much valued by them, and therefore named Tephillim or Precatoria, being scrolls of Parchment (whereon were written some parts of the Pentateuch) fastened on their foreheads and the wrists of their hands; and by these they intended to be put in mind of their duty to God: Also by having them on at the time of praying, they thought they did serve him in a manner the more holy and acceptable. From their high opinion of Prayer and its great importance, proceeded that proverbial saying among them, Sine stationibus non subsistere Mundus; without standing Prayers the World would not stand: For by Statio, or rather the Hebrew word answering to it, they used to signify Prayer, it being one of the seven names by which they call it, from the posture in which it was by them performed; for the Jews (unless at the times of mourning or extraordinary humiliation) did commonly pray standing, as several places of Scripture do plainly show 
n Neh. 9 5. Mat. 6. 5. Mark 11. 25. Luke 18. 11. , and therefore that Text, Gen. 18. 22. which by us like as in other versions, is rendered, Abraham stood before the Lord, is in the Chaldee Paraphrase Abraham prayed before the Lord; and from the Jews the same might descend to the Christians: For that they did anciently pray standing, doth appear out of Justine Martyr, St. Cyprian, and others. The former-named relating the manner of their pious Exercise on the Lord's day, saith, After these things we stand up all together, and pour out our Prayers: And in the latter it is, Quando stamus ad orationem, etc. When we stand at Prayer, most dear Brethren, we ought to be watchful, and to attend our Prayers with our whole heart 
o Just. Mar. Apol. 2. Cypr. de Orat. dom. . Though it must be said, there is this other account too, why Christians used that posture, namely, that they intended it as symbolical of our Saviour's Resurrection; and a visible token of their stedstast belief of it; which they knew to be the supporting Article of their Religion. It is therefore called by St. Austin, Signum resurrectionis 
p Aug. Ep. 119. c. 15. ; and that it was so, may be collected from the special times in which this Ceremony was observed, which were every Lord's day, being the day of the week on which Christ risen from the Dead; and from Easter, the solemn Festival of the Resurrection, on every day till Whitsuntide 
q Tertul. lib. de cor. mil. cap. 3. August. Ep. 119. c. 17. . We do account it wickedness (saith Tertullian) to fast on the Lord's day, or to pray kneeling: And we enjoy the same freedom from Easter-day till Pentecost. That standing at Prayer should be generally observed at the times now mentioned, the Fathers of the great Nicene Council thought fit to enjoin in their 20th Canon.  
This minds us to add farther, how the Duty we are upon hath been more eminently exemplified since the times of the Gospel, in the practice of Christ himself, of his Apostles, and of those who professed the Religion by them taught in the first Ages of Christianity. That our Saviour prayed often, and sometimes very long, we are informed by the Evangelists. and St. John hath transmitted to us one complete Prayer of his which he used together with his Disciples a little before he was betrayed 
r John 17. . Of the Apostles we read, that being met soon after their Lord's ascension, they all continued with one accord in Prayer and Supplication. Act. 1. 14. Likewise when they were to fill up their number, by choosing one into the room of Judas 
s Act. 1. 24. ; and when being assembled at another time, the Holy-Ghost fell on them 
t Act. 2. 1. : Again, when they were together for the Election of the seven 
u Act. 6. 6. . Thus auspiciously did these wise Master-builders of the Christian Church lay the foundation of their great Work in the humble duty of Prayer.  
The Christians living in the succeeding times of Heathen Persecution, were not ashamed nor afraid to worship their God and Saviour, when it was most despised and frowned upon by the then ruling Powers; and they had Zeal enough to keep up their Religious Meetings, though they did thereby run the greatest hazard of their Estates, Liberty, and Life itself. They came together to one place to pray, having one common Prayer, and with one mind 
w Ignat. Epist. ad Magnes. . When any new Converts were to be admitted into the Church, the great Lesson was, They were taught to fast and pray, to call upon God for remission of Sins, the whole Congregation also fasting and praying. Then were they brought to a certain place where Water was, etc. and after they had been baptised, They were brought to the place of the Congregation, whither the Brethren were assembled to make their common Prayers to God, both for themselves and the baptised 
x Jus ●●r. Apol. 2. . Looking up to Heaven (saith Tertullian) we pray with hands wide open, because they are innocent; bareheaded, because we are not ashamed; without a Monitor, because our Prayers are from the heart 
y Tertul. Apol. c. 30. . And again, We meet in an Assembly or Congregation, that we may besiege God with our Prayers as with an Army, such violence is pleasing to him 
z Ib. c. 2. 9 . When the Persecutions were so hot and furious, that they were not permitted to assemble openly, they did then betake themselves to subterraneous Vaults, to Fields and desert places, and would rather want their sleep, than the opportunities of their Devotion; for they had their Coetus antelucani, 
a Tertul. de Coron. Mil.  Assemblies before day, their Nocturnae Convocationes, 
b Idem ad Vxor. lib. 2.  Congregations in the night time. And as 'twas reported by one of their Persecutors, who had made strict enquiry into their way of living, They did use to meet together at appointed times before day, and sing Hymns to the honour of Christ, as God 
c Plin. l. 10. Epist. 97. .  
Moreover their frequency in this holy Exercise is very memorable; for beside the morning and evening, they had every day three other times of Devotion, which (being the same as before to the Jews) were at the third, the sixth, and ninth hour; or according to our division of the day, at nine in the morning, at noon, and at three in the afternoon. Their regard to these hours is supposed to be in imitation of the holy Apostles, which is the account given of it by some of the Fathers 
d Tertul. lib. de Jejun. c. 10. Cypr. de orat. dom. Hieron. in Dan. c. 6. Basil. in Ascetic. ; for it was the third hour when they were all with one accord in one place, Act. 2. 1. 15. at the sixth Peter went up upon the Housetop to pray, Act. 10. 9 and it was the ninth hour (by St. Luke called the hour of Prayer) when Peter and John went into the Temple, Act. 3. 1. There is no doubt but the Apostles did herein comply with the custom of the Jews, (as they did in other cases to avoid offence, and the better to gain them over to the Faith) and from their example it got the rather into the practice of other Christians, though without any real obligation on the Conscience; for no hour of the day is in itself more acceptable to God than another, nor is any preferred in the Apostolical Writings, but 'tis commanded indifferently that we pray at all times 
e Eph. 2. 18. . And this much Tertullian hath declared, when speaking of these hours, he doth interpose, that the observance of them should be Salva indifferentia 
f Tertul. de Jejun. c. 10. , with this caution or reserve, that it be not thought any necessary duty: And he subjoins a good reason, when he reckons it in the number of those things, Quae carent Scripturae authoritate, That have nothing from Scripture obliging us to them. Wherefore we may not vindicate that extravagant honour given to certain Canonical hours (as they are called) both of day and night, or the peremptory imposition of them (as if they had some peculiar holiness in them, or were prescribed by a divine Command) which afterward obtained, when Superstition had prevailed in the Church.  
Nor would we lead the pious Christian near the Confines of the Messalians, otherwise called Euchitae, an Enthusiastic sort of Heretics, who misunderstanding some Texts of Scripture, had the vanity to think, that their whole time was to be spent in Prayer. Whence they cast off all worldly Employments, persuading others to do the like; and did moreover reject the holy Sacraments, and other duties of Religion, as accounting Prayer alone sufficient to Salvation 
g Theod. Hist. lib. 4. cap. 11. Aug. Haeres. 57 .  
But however, the devout practice of the ancient Christians, as before mentioned, should teach us to be assiduous and frequent in this holy Exercise. And though we cannot charge the Conscience with a religious regard to any particular hours, because God himself hath not done it; yet from the reasons of the Duty itself, and from the Scripture Precepts that enjoin its frequency, we must in the general declare it a sinful omission in any Christian, if he do not ordinarily twice every day at least worship God in Prayer; beside other times of doing the same when usual opportunities, or any special occasion shall call him to it.  
In the Jewish Church, the morning and evening Sacrifice were appointed by God himself 
h Exod. 29. 38, 39 , and hereby (saith Calvin) they were taught to begin and end the day with the invocation and worship of God 
i Calv. in cap. 3. Act. Apost. . Likewise the burning of Incense on the golden Altar was ordered to be at the same times 
k Exod. 30. 7, 8. . And surely these are also the fittest seasons for the Spiritual Oblations of our Christian Worship. For since our whole time is made up of night and day, it seems very meet and expedient whether we respect God or ourselves, that at the beginning and end of these we should present our Religious Service and Prayers to him, in whom we still live and move, and have our being.  
The morning is a fit time wherein to worship and praise God, by whom we have been preserved and refreshed the night foregoing; as also for desiring the guidance and protection of his Grace and Providence, and his Blessings both on ourselves and our undertake the day following. St. Cyprian doth exhort Christians to pray in the morning, that the resurrection of Christ, which was at that time, may be then celebrated by them 
l Cypr. de erat. Dom. .  
The evening is a time no less convenient, wherein to return our Adoration and Thanksgiving for the mercies of the day past, to humble ourselves for the Sins therein committed; as likewise wherein to beg a comfortable sleep and security from all the perils of darkness in the night ensuing. And the same holy Martyr doth recommend evening Prayer, that so the Sun and Light of this World being withdrawn from us, we may then desire the Spiritual Light, and the coming of Christ, whom he calls the true Sun 
m Ibid. .  
We may also add, that at these periods of our time we are most at liberty from worldly business, and therefore the better disposed for Religious Duty: For in the morning we are not as yet engaged in the employments of the day, and when even is come, they are commonly over and laid aside. So that our Devotion as thus timed, is like to be performed in a manner more pleasing to God, and without hindrance to us in respect of ordinary affairs. And that we may be persuaded to the daily practice of this so great and necessary Duty, we now proceed to allege some Arguments, which if duly considered will not fail of success.  
I. We are obliged to it by God's command, who hath always required, that men should in this way of humble address honour him and seek his goodness. It was imposed on the Jews, when they were bid To worship the Lord 
n Deut. 26. 10. , and to serve him 
o Deut. 6. 13. 10. 20. ; and that Prayer was hereby enjoined, we have the authority of a great Jewish Doctor. It is an affirmative Precept (saith Maimonides) that men pray to God every day, for it is said, Ye shall serve the Lord your God 
p Apud Lud. Cappel. in c. 3. Act. Apost. . Likewise God calls for the same from all people; Look unto me and be ye saved, all ye ends of the earth. Isa. 45. 22. And the punishment of their neglect herein is expressed by Jeremiah; Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name. Jer. 10. 25. But in the Gospel Prayer is more often and earnestly commanded. Our Saviour enjoined his Disciples to watch and pray 
q Mar. 13. 33. , to watch and pray always 
r Luke 21. 36. . He teacheth them, that men ought always to pray, and not to faint 
s Luke 18. 1. . And for our direction and assistance in it, he hath pleased to prescribe us a form composed by himself. In the Apostolical Writings the same duty is very much urged. We are exhorted to betake ourselves to God in Prayer on all occasions. In every thing by prayer and supplication let your Requests be made known unto God. Phil. 4. 6. To call upon him in every place wherever we happen to be. I will therefore that men pray every where. 1. Tim. 2. 8. To be constant and unwearied in the same, for we must continue in Prayer 
t Col. 4. 2. , and pray without ceasing 
u 1 Thes. 5. 17. . We must pray always with all prayer and supplication in the spirit, and watch thereunto with all perseverance 
w Eph. 6. 18. .  
Now Almighty God having thus clearly and so often declared his Royal will and command, there is no room for debate, whether we are to conform to it or no? His just authority over us is so great, that we cannot but own ourselves obliged to obey in cases most difficult and troublesome. And how then can we be excused, should we refuse to do it where the duty required is both easy in itself, and also that on which our own interest doth very much depend? For  
II. 'Tis no small enforcement of this Divine Command, that Prayer is also declared in Scripture as a condition on our part, by which we become capable of receiving those good things whereof we stand in need. Though God be infinitely good in himself, and delights in being so to others; yet we cannot think he will force his Blessings on such as care not to beg them at his hands: No, we often read it is quite otherwise; for when God giveth good things, 'tis to them that ask him 
x Mat. 7. 11. . To such only our Saviour hath given assurance, that they shall receive 
y Luke 11. 10. John 16. 24. . And he himself would not engage to effect any kindness for his Disciples by his own intercession, unless they should also petition for it. If (saith he) ye shall ask any thing in my name, I will do it 
z John 14. 14. . When God is said to be nigh unto his people, 'tis but In all things that they call upon him for 
a Deut. 4. 7. ; and if they seek him, than he will be found 
b 2 Chron. 15. 2. . Nor shall they find him neither, unless they seek him with all their heart 
c Deut. 4. 29. Jer. 29. 13. . If he promise to deliver in the time of trouble, he requires to be first called upon 
d Psal. 50. 15. . If he deliver the Righteous, 'tis after they cry unto him 
e Psal. 34. 17. . That God doth suspend his giving forth his mercies to men, on their Prayers for them, is clearly expressed in that of St. James, where he assigns their not praying for a cause or reason of their not receiving; Ye have not, because ye ask not 
f Jam. 4. 2. . And this holy Duty is so indispensable in order to our obtaining the favours of Heaven, that though God pass his word, and make an express promise of bestowing any particular Mercies, yet there is no actual performance until he be sought unto for the same. Of this we find an instance in the Prophet, by whom God had in absolute terms declared of many and good things he purposed to do for his people Israel, and had confirmed their belief thereof with this, I the Lord have spoken it, I will do it. However after all it is subjoined, I will yet for this be enquired of by the house of Israel 
g Ezech. 36. 37. . So that plainly Prayer is still one condition on which the promises of God are made, and his beneficence to be expected by us. If we fail in it, there is little reason to hope he will bestow his benefits, or send us any relief in our time of need.  
III. The duty doth appear highly reasonable and expedient from the consideration of God, who is the object of our Prayer; as that he is infinitely perfect and glorious, the Creator of us and the whole World, and Governor of all things both in Heaven and Earth, our great Lawgiver and most just Judge, who will reward or punish according to our actions: That he can save or destroy us, make us miserable or happy 
h Jam. 4. 12. : That he is the Author of all good, and having all things at his dispose, can do for us whatever we can need or desire. I say, considering the Almighty in all these several respects, we cannot but be satisfied, that he is to be honoured and worshipped by us, and doth highly deserve our service and adoration: That we are greatly concerned to humble ourselves at his Footstool, imploring his mercy, to submit our persons to him, and placing our whole trust in his power and goodness, to beg at his hands a supply of all our wants.  
iv This holy performance will be thought very congruous and necessary on a due consideration of ourselves, for we are Being's entirely dependent on God, we have been created by him, and 'tis by his power and providence that we daily subsist. Whatever good things we enjoy, whatever do administer to our life, either as to the necessities or conveniencies thereof, they are all his Creatures, and by him provided for our use and benefit. We are weak and frail, exposed to dangers of all kinds in every place, and every hour of our life; nor have we foresight or power enough of our own to secure ourselves. Moreover we are guilty Sinners before God, and so have forfeited his kindness, and made ourselves obnoxious to his wrath and severity. There are in us corrupt inclinations to sin. We are still encompassed with Temptations, and the Devil is our malicious and subtle Adversary. So that if left to ourselves, we cannot hope to be holy in this life, nor happy in the next. Now when we thus reflect, 'tis easy to understand how much we are obliged to honour and worship the Divine Majesty, and to render to him our daily thanks and praise for all that we are or have; how much it doth behoove us to desire his constant care and protection, recommending ourselves to his watchful Providence. We may quickly apprehend of what importance it is, that with humiliation and hearty repentance we beg the pardon of our sins, lest we fall under condemnation and eternal punishment; and that we earnestly crave the assistance of Divine Grace, whereby we may be able to overcome sin, and all spiritual enemies, and may be kept by the power of God through faith unto salvation.  
V There is in Prayer itself enough to make it desirable and much valued by us.  
1. It is highly honourable; for what greater honour then to be taken into an immediate attendance about the Almighty, and to have converse with the supreme Monarch of the world, the great King of Kings and Lord of Lords? in respect of whom the Potentates on Earth, are of an account infinitely meaner than the vilest Beggar, if compared to them. And what an high privilege is it that poor mortals made up of Clay, can be admitted to the Throne of this Glorious Majesty, there to present their Petitions, and to have his ear on all occasions? Holy David was so apprehensive what an advancement it was to wait on God in his Worship, that though he were a King, he esteemed the meanest Office in the Temple well worth his ambition, and would be content to be a Door keeper in God's house 
i Psal. 84. 10. , rather than live in a state of distance and alienation from him. The famous Constantine, first Christian Emperor, thought it much for his honour to be openly represented as in the posture of one at Prayer. And therefore gave order that his own Effigies in the the Impresses of the public Coin should be so fashioned. As it was also over the Gates of his Palace in several places 
k Euseb. Vit. Const. lib. 4. c. 15. . Certainly whosoever hath understanding enough to know God and himself, and to compare the one with the other, will see abundant reason for saying as the pious Father, that he cannot but admire and wonder at the great love of God towards man, for vouchsafing him so high an Honour as familiarly to speak unto himself by Prayers 
l Chrys. de Orand. Deum lib. 1. .  
2. It is a duty so material and comprehensive, that it doth in a manner take in the Whole of our Religion; our piety to God is largely contained in it, since by Prayer we acknowledge and honour him as our Creator and Lord, offering up our Souls and Bodies to his service. We profess our subjection, and rely upon him for all the good we desire. We do hereby give particular honour to his Divine Attributes, to his Omni-presence, and infinite Knowledge, in that we suppose him near at hand, to take notice and hear our Petitions, wheresoever we are: to his Holiness and Justice, by lamenting our sins, and deprecating his deserved punishments. To his Mercy and Goodness, while we beg forgiveness, and all the Blessings we stand in need of. To his Power and Sovereignty, in that we think him able to do for us in all the things we request of him, and do commit ourselves to his Care and Providence. We ascribe to him the Glory of all the great and good things he hath done for us and all Mankind, by our praise and thanksgiving. Likewise we do herein perform our duty with respect to Christ as our blessed Redeemer, in that renouncing all our own Righteousness, we plead his alone merits for our pardon and acceptance, and present all our supplications in his name, and through his intercession.  
There is moreover in Prayer, an happy concurrence of our Christian Graces, and a fruitful exercise of them. Of Faith, for whosoever cometh unto God, believeth that he is, and that he is a rewarder of them that seek him 
m Heb. 11. 6. Rom. 10. 14. . He is persuaded of his power and readiness to help, and doth confide in the truth of his word and promises. Of Repentance, in our humble confession of sin, our professed sorrow for what we have done amiss, and our petition for Grace to amend our lives. Of Hope, for 'tis by it we are encouraged to pray, and have a comfortable expectation of receiving the good things we pray for, and our charity shows itself while we pray for others as well as ourselves: and do profess to forgive men their trespasses against us, as we desire God to forgive ours; And it belongs to our holy obedience, that we implore the divine assistance and Gods holy Spirit for enabling us tomortify sin, and to lead a sober, righteous, and Godly life.  
And because the substance of Religion is thus comprised in Prayer, hence it is sometimes used to signify a man's duty to God in general, as when it is said, Whosoever calleth upon the name of the Lord shall be saved 
n Joel 2. 32. Act. 2. 21. Rom. 10. 13. , and in St. Paul's account to be they, who call upon the name of Christ, and to be Christians, are one and the same 
o 1 Cor. 1. 2. . There being so much of piety and holiness in this one duty, therefore 'tis that God is so pleased with it, for the Prayer of the righteous is his delight 
p Prov. 15. 8. . And we may observe, that when he had erected a Temple for his honour among the Jews, though Sacrifices and other religious Offices were performed in it, yet he was pleased to give it a name, with respect to Prayer, as the most eminent part of his service: My house shall be called an house of Prayer for all people 
q Isa. 56. 7. .  
3. Prayer is an excellent remedy to which we may have recourse in all the ills of our life; and 'tis a means proper and suitable whatever our condition or distress may be: when encompassed with dangers or overwhelmed with grief, persecuted by men, or tempted by Satan: When under disappointment, losses, or want: When distempered in body, or diseased in mind; I say, in these and other like cases we may by Prayer betake ourselves to God, who hath a Salve for every Sore, who doth know how to deliver and is able to do it. When the righteous do Cry unto him he heareth them and delivereth them out of all their troubles 
r Psal. 34. 17. .  
He will be a refuge for the oppressed, a refuge in times of trouble, and they who know his name will trust in him 
s Psal. 9 9, 10. . The name of the Lord is a strong Tower, the righteous runneth into it and is safe 
t Prov. 18. 10. : And therefore we are directed in Scripture to the use of Prayer when we are in any distress, Call upon me in the day of trouble, Psal. 50. 15. Is any man among you afflicted? Let him pray, Jam. 5. 13. And it is prescribed in the Verse following as the best receipt for a sick man, that the Elders of the City be sent for to pray over him.  
4. This exercise of Devotion is exceeding pleasant and delightsom. It was so to David, and therefore he said, O how amiable are thy Tabernacles, O Lord of hosts? My Soul longeth, yea even fainteth for the Courts of the Lord 
u Psal. 84. 1, 2. . And 'tis the welcome which God doth promise to them who shall come to his worship, that he will make them joyful in his house of prayer 
w Isa 56. 7. . It must be confessed that this holy duty is not so pleasing to all persons: there being some to whom the service of God is an irksome drudgery, and they quickly say, What a weariness is it 
x M. l. 1. 13. ? But the minds of such men are earthly and sensual, whence it is they savour nothing that is spiritual; and while they continue no better disposed, the entertainments of Heaven itself would not relish to them. To other whose souls are purified, and by the practices of Religion wrought into an heavenly and devout temper, the Worship of God is not a burden but pleasure, and they can experimentally say with the Psalmist, One day in thy Courts is better than a thousand; for it must needs delight any man of a right understanding to wait on the great Lord and Governor of the World, to be employed in the service of his Creator, which is the very end of his being, the chief business of his life, and that which will be sure to turn to a good account: it cannot choose but be a great comfort and satisfaction to disburden our breasts, and make our wants known to one who is so well able to relieve; and it may well afford delight and contentment to be exercised in adoring and praising God, since 'tis the work and happiness of the blessed Angels and Saints above.  
5. The Duty of Prayer is greatly beneficial, and if performed aright is a plentiful reward to itself, for our God is not like the Idols of the Heathen which have ears and hear not 
z Psal. 115. 6. : But 'tis his property that he heareth Prayer 
a Psa. 65. 2. , and when he heareth he showeth mercy and giveth forth his benefits. By the constant exercise of Devotion men hold an intercourse and holy commerce with Heaven, and may thence enrich themselves with returns of blessings for all their needs; they do engage him for their friend: Who is the giver of every good and perfect gift 
b Jam 1. 1. 17. . By this Key of Prayer they open to themselves the rich treasury of his goodness; for its prevalence with Almighty God is exceeding great, we are assured by the Apostle that the effectual fervent prayer of the righteous man availeth much 
c Jam. 5. 16. . There is an authority attributed to it by which it sways with God; so in these words by the Prophet, Ask me of things to come, and concerning the works of mine hands command you me, Isa. 45. 11. and it is elsewhere intimated as if it did lay a kind of force on Heaven, and overpower the hands of Omnipotence, as when God speaketh thus to Moses: Let me alone that mine anger may wax hot against them, that I may consume them 
d Exod. 32. 10. ; and though God were so incensed and disposed to take vengeance, yet on the earnest intercession of that good man the people were spared. These expressions must be understood indeed after the manner of men, but however they do really import the great interest and efficacy of Prayer. Which how it comes to be a duty of so great success and advantage as it is, we may better understand when  
6. We shall consider the particular encouragements we have for addressing ourselves to God in this holy duty, as  
1. That he is so able to help us in all things that we call upon him for, being the Lord Almighty who doth whatsoever he pleaseth in the heaven above, in the earth and waters beneath 
e Psal. 135. 6. . To whom all things are possible 
f Mat. 19 26. ; And he can do for us exceeding abundantly above what we can ask or think 
g Eph. 3. 20. . Wherefore he is a sure refuge, and let our case seem never so difficult or desperate, we may animate our devotion with that of the Angel to Sarah: Is there any thing too hard for the Lord 
h Gen. 18. 34. ? and from hence we may also learn how much safer it is to seek unto God and rely on him, then to place our confidence in any worldly succours, which by daily experience are found insufficient, and do especially fail us in our greatest concerns and when we most stand in need.  
2. The God to whom we pray hath a Goodness equal to his Power, and is kindly disposed to show mercy and do good; the Scripture assures us that he is gracious and full of Compassion 
i Psal. 111. ● 4. . He is good, ready to forgive, plenteous in mercy unto all them that call upon him 
k Psal. 86. 5.  Like as a father pitieth his Children, so the Lord pitieth them that fear him 
l Psal. 103. 13. . He doth exercise loving kindness 
m Jer. 9 24. , and delighteth in mercy 
n Mic. 7. 18. . The Lord indeed is good unto all, and his tender mercies are over all his works, but he hath a more especial kindness for the Sons of men who bear his own Image; and having given us so excellent a being we may not doubt but that he doth affectionately tender the good and welfare thereof, and will therefore be ready to relieve our necessities, and bestow good things on us if we seek unto him; he beareth towards us the relation of a Father, and he hath a readiness to do us good agreeable thereunto; yea his paternal kindness may much more be confided in, than that of earthly parents, who are but sinful men and may fail their own Children, or at least mistake as to the things wherein they intent them good; but if they however know how to give good gifts unto their Children, how much more shall our father which is in heaven give good things to them that ask him 
o Mat. 7. 11. ? Which is our Saviour's argument when exhorting his Hearers to the Duty of Prayero.  
3. We are encouraged to pray by those many and plain promises in which he hath engaged to incline his ear, and reach forth his hand when men present their requests; for 'tis declared in his word that He is nigh unto all them that call upon him, to fulfil their desire, to hear their cry and save them 
p Psa. 147. 18, 19 . When two or three are gathered together in his name he is in the midst of them 
q Mat. 18. 20. . If we call upon him in the day of trouble he will deliver 
r Psal. 50. 15. . He will regard the prayer of the destitute, and will not despise their prayer 
s Psa. 102. 17. . Ask and it shall be given, seek and ye shall find, knock and it shall be opened unto you 
t Mat. 7 7. . Yea so very forward is God to grant the requests of those who seek to him, that as soon as they first set themselves to pray, and before their Petitions are gone out of their mouths he doth send a gracious answer, as doth appear from that promise of his by the Prophet, And it shall come to pass that before they call I will answer, and while they are yet speaking I will hear 
u Isa. 65. 24. .  
Now these things are said on purpose to incite our devotion, by letting us know that if we attend on God's service 'twill not be labour lost, and that he hath not said to the seed of Jacob, seek ye my face in vain 
w Isa. 45. 19 . So that from the divine promises we may be certain, that if we endeavour to please God in our life and actions 
x 1 Joh. 3. 22. , and our Petitions be agreeable to his Will 
y 1 Joh. 5. 14. , if they be presented in a due manner 
z Jam. 4. 3. , and the things desired be such as would be for our real good and advantage 
a Mat. 7. 11. , we shall be heard and answered; for in all our supplications we must still remember to beg with submission to the wisdom and good pleasure of God, who knows how to give good things better than we do to ask him; and we are to mind the example of our Saviour, who when praying in a case of greatest extremity did say, Nevertheless not my will but thine be done 
b Luc. 22. 42. .  
4. We may consider the good success that Prayer formerly hath had. For there are infinite examples in which it may be seen how the devout supplicant hath been Victorious like Jacob in his wrestling with God 
c Gen. 32. 28. . As a Prince he hath had power with him and hath prevailed. I cried unto the Lord (saith David) with my voice, even unto God with my voice and he gave ear unto me 
d Psal. 77. 1. : And again, I sought the Lord and he heard me, he delivered me from my fears 
e Psal. 34. 4, and 8. : From which his own experience he doth bespeak others to make the like trial: O taste: and see that the Lord is good, blessed is the man that trusteth in him. Jonah on his calling upon God was delivered safe out of the depth of the Sea, I cried (saith he) by reason of mine affliction unto the Lord and he heard me, out of the belly of hell cried I and thou heardst my voice 
f Jon. 2. 2. . And there are many other Instances of a wonderful efficacy from the Prayer of holy men. It hath conquered whole armies, so did that of Moses in the battle with Amalek 
g Exod. 17. 11, & 13. , and that of Hezekiah when in danger from the Host of the Assyrians 
h 2 Kirgs 19, 19, 35. . It hath shut up and opened the Clouds of Heaven, as when Elias prayed in the days of Ahab 
i 1 Kin. 17. 1. . Prayer hath reprieved life even after a sentence of Death pronounced of God himself, as in the case of Hezekiah 
k 2 Kin. 20. 5. . Yea, which is more than all, it hath restored the dead to life again; for on the supplication of Elias the Widow's Son rivived 
l 1 Kin. 17. 22. : And so did Dorcas upon the Prayer of Peter 
m Act. 9 40. . Now while we hear how successful Prayer hath been to others, it should with good reason encourage us to practise the same duty: And therefore St. James when exhorting to it doth mention how the Prophet already named, though a man of like passions with others, yet obtained by his prayer that it should not rain for three years and an half; and when he prayed again, the Heavens gave rain to refresh the earth 
n Jam. 5. 17, 18. . Which brings to our thoughts another Instance not unlike: It is, that when Antoninus and his Army being encompassed by their Enemies in a place where there was want of water were ready to perish for thirst, the Christian Soldiers then among them having with fervent Prayer called upon the name of Christ, and desired Rain, there soon after fell such plentiful showers as answered their necessity; nor were their lives only preserved, but also a glorious Victory obtained by them, all which was attested by that Emperor himself in his own letter to the Senate of Rome; the Copy whereof is inserted by Justin Martyr in an Apology of his for the Christians 
o Justin Mart. Apol. 2. ; and we cannot imagine he should have the confidence to allege it openly, so near the time of the supposed fact, were it not a real thing. The renowned Constantine had happily experimented by the success of his Arms against his and the Church's enemies, how great efficacy there was in the Prayers of Christians; and therefore not thinking himself or his Empire could remain safe without the supplications of good men, he gave charge to those of his Clergy that they should intercede for him in their devotions 
p Euseb. de vit. Const. lib. 4. cap. 14. : likewise, that his military forces might be still victorious, he enjoined his Soldiers to be exercised in Prayer, and prescribed a suitable Form wherein they were thus to invoke the Giver of all Victory. We acknowledge thee the only God, we confess thee to be the King, we call upon thee as our helper: by thee we have obtained Victories, and have overcome our enemies; we do acknowledge that from thee we have our present happiness, and from thee we hope for that which is future; we are therefore thy supplyants', and do beg of thee that thou wouldst long preserve Constantine our Emperor in health and victory, together with his religious offspring 
q Ibid. cap. 20. .  
'Tis related of the Athenians, that having been worsted by the Lacedæmonians in several Battles, and much wondering at their repeated Misfortune, especially for that they knew they exceeded all the other Grecians in the Veneration of their Temples and Images, in the number of their Sacrifices, and the many Pompous Solemnities of their Religion; whereas the Lacedæmonians did appear more sparing in the Sacrifices, and in all the Ceremonies of their Worship; they did therefore resolve to send and consult Jupiter Ammon, what the cause might be, and to their enquiry received this answer from the Oracle, that the Prayers of the Lacedæmonians were more pleasing to the Gods than the sacred Rites of all Greece beside 
r Plat. Alceb. 2. : Which doth serve to let us know that those of the Gentile Religion would have it believed, that devout Prayer was of much greater success in procuring the favours of Heaven, than any other part of Worship; and surely to any that doth consult our own Oracles of holy Scripture it doth well appear, that the People of God have affected far more and greater things by their Prayers, than ever by Sacrifices or Oblations how many and sumptuous soever.  
5. Although of ourselves we know not how to pray as we ought, nor are we able to serve God in any acceptable manner; yet we have this encouragement, that he who requires the duty is ready to enable us for it; for according to his ancient promise he doth pour out his spirit of prayer and supplication 
s Zech. 12. 10. , to dispose the minds of his servants for praying to him as he will approve and accept; and by him we have access unto the Father 
t Eph. 2. 18. . This holy Spirit as he doth by his preventing influence excite men to pray, begetting in them pious thoughts and devout affections: so he doth also direct and assist them as to the matter of their Petitions. For herein is the great difficulty of Prayer, that men are so apt to err in the things they pray for, as when their requests are in themselves displeasing to God; such was the uncharitable one of James and John, when they would have fire from Heaven to consume the Samaritans 
u Luc. 9 54. ; and that other of so great ambition presented by the Mother of Zebedee's Children for her two Sons, that one of them might sit on the right hand, the other on the left of Christ in his Kingdom 
w Mat. 20 21. : or when the things asked, though they seem , yet are such as would prove really hurtful if granted; as if a man should wish for such a Promotion, or so great an Estate, not thinking what mischief they may occasion to him: this the Satirist could understand, Nos animi impulsu caecâque cupi dine ducti, conjugium petimus, partumque Vxoris; at illis notum qui pueri qualisque futura sit Vxor. A man in the heat of blind love prays that he may obtain such a Woman to be his Wife, but God only knows what a shrew she will be; or else he begs to have Children, but knows not how untoward they will prove. We may also err while deprecating evils which yet have a tendency to our greater good; as did St. Paul, who be sought the Lord thrice that the Messenger of Satan, by which he was buffeted, might departed from him; but was not granted, because it was for preserving his humility after the abundance of Revelation 
y 2 Cor. 12. 7, 8, 9 . That we pray aright 'tis requisite that our Petitions be no other than what may have their due subordination to God's glory and our own Salvation; to this there is need of great Holiness as well as Skill; and it was the reason of that saying of St. Austin, Verè novit rectè vivere, qui rectè novit orare. Whosoever knows how to pray as he ought, doth know indeed how to live so 
z August. in Psal. 3. . Now the Holy Ghost (whereof all are partakers that really belong to Christ 
a Rom. 8. 9 ) doth guide the minds and affections of pious Christians, and help them to avoid in great measure such errors in Prayer, though very incident to the best of men; of this the holy Apostle is very plain: Likewise the Spirit also helpeth our Infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us 
b Rom. 8. 26. : and in the next Verse, He maketh intercession for the Saints according to the will of God, his interceding according to the Will of God is, in that he doth assist them in preferring such Petitions as are pleasing to him; in this sense he is our Paraclete or Advocate and do plead our Cause within us while enabling us to do it, as Christ is our Advocate without us by his Mediatory Intercession in Heaven.  
And on this doth depend the good success of our Prayers; for God cannot but be ready to grant such requests as himself hath suggested to us, according to that of the Psalmist: Thou wilt prepare their heart and cause thine ear to hear 
c Psal. 10. 17. . Praevenis eos ut petant quae tibi grata sunt, & precibus eorum aurem tuam facilem praebes, so Vatablus doth explain the Text; and hitherto doth belong that of St. John, This is the confidence we have in him, that if we ask any thing according to his will he heareth us 
d 1 Joh. 5. 14. .  
Moreover this blessed Spirit is ready to assist us as to the manner of performance, that it may be with humility, faith, fervency, and that we beg not temporal good things with more earnestness than spiritual, nor desire the benefits of Heaven for ill purposes, as did those whom St. James doth thus rebuke: Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts 
e Jam. 4. 3. .  
Likewise 'tis through the same Spirit that we come to God as our loving Father, for he beareth witness with our Spirit that we are the Children of God 
f Rom. 8. 16. : And he is the Spirit of Adoption whereby we cry Abba father 
g Gal. 4. 16. : Whence we are emboldened to beg the blessing of God with the freedom of Children, and may promise ourselves to be kindly received when we address to him.  
6. Lastly, whereas by reason of sin neither our Persons nor our Prayers could be acceptable to God, nor could we hope to prevail with him on our own account, this obstacle and discouragement is also happily removed; for we have a Mediator between God and us, the man Christ Jesus 
* 1 Tim. 2. 5. : who being the Son of God, and of greatest Interest with him, hath so effectually interposed as to obtain audience for us, and that our Petitions shall not be in vain; by his atonement and satisfaction he hath expiated our sins, appeased the Wrath of God, and reconciled us to him: so that we may now approach by that new and living way which Christ hath consecrated for us 
h Heb. 10. 20. . In whom also we have boldness and access with confidence by the faith of him 
i Eph. 3. 12. . And though our devotions be accompanied with sinful infirmities, and we have reason to pray that our very prayers may be forgiven us, yet while coming with faith and sincerity we may assure ourselves that our service shall not be rejected; for as did Aaron the high Priest for the Jews, so much more Christ (of whom he was a type) doth for us Christians bear the iniquity of our holy things 
k Exod. 28. 38. : and the defects of our oblations are done away by means of his perfect sacrifice, who offered himself a Lamb without spot or blemish 
l 1 Pet. 1. 19 : It is therefore said that we being an holy Priesthood, do offer to God what is acceptable to him by Jesus Christ 
m 1 Pet. 2. 5. . Likewise we are allowed to use our Saviour's name, and to plead his merits when we present our requests. And he hath undertaken it shall well succeed: Whatsoever ye shall ask in my name I will do it 
n Joh. 14. 13, 14. : and again, hitherto ye have asked nothing in my name, ask and ye shall receive, that your joy may be full 
o Joh. 16. 24. : for our prayers have this further advantage by the mediation of Christ, that he doth himself recommend them in Heaven by his intercession: having entered into the Holy of Holies that he might there carry on his Work of Mediator, and save to the utmost all that come to the Father through him, seeing he ever liveth to make intercession for them 
p Heb. 7. 25. ; he is the great Master of Requests in the Court of Heaven, nor is there any other beside him, our Advocate with the Father 
q 1 Joh. 2. 1. : and because he is Jesus Christ the righteous, as it follows in that Text, he doth therefore solicit for us with good success; while pleading the merits of his own righteousness in our behalf: and by this he doth cause our prayers to be well received. For he is that Angel of the Covenant, represented to St. John, who having a golden Censer doth offer up in it the prayers of the Saints, together with his own incense 
r Rev. 8. 3. , that they may become a sweet smelling savour. Wherefore though unworthy and obnoxious in ourselves, yet if interested in Christ, we may draw nigh to God with full assurance of faith 
s Heb. 10. 22. : and having so compassionate an high Priest in Heaven, who doth intercede for us, let us come boldly to the Throne of Grace, that we may obtain Mercy and find grace to help in time of need 
t Heb. 14. 15, 16. .  
The duty to which we are excited is with respect to God highly just and reasonable, as to us most becoming and beneficial, and in itself little burdensome or difficult, the devotion required from us Christians being free from the great trouble and cost of the Jewish worship, we are excused from their Oblations, Sacrifices, and other numerous Rites: nor are we obliged to tedious journeys, as they who were bound at set times to wait on God from all parts of the Country in his Temple at Jerusalem 
u Exod. 23. 17. Deut. 16. 16. 2 Chron. 8. 13. . The service expected from us, is that we present ourselves a living sacrifice 
w Rom. 12. 1. ; and offer up to him devout Prayers and Thanksgivings which are our spiritual sacrifice 
x 1 Pet. 2. 5. , and holy incense 
y Rev. 8. 3. : prayers and giving of thanks (saith Justin Martyr) I do affirm to be the only sacrifices that are perfect and acceptable to God 
z Dial. cum Tryph. : and to these it doth refer when 'tis said in Malachy that the Name of the Lord should be great among the Gentiles, and they should offer incense to him and a pure offering 
a Mal. 1. 11. ; by which is meant the sincere prayer of pious Christians, Sacrificium mundum, scilicet, simplex oratio de conscientiâ purâ, so Tertullian understands that place 
b Adu. Marc. l. 4. cap. 1. ; and more fully elsewhere. Nomini meo offertur & sacrificium mundum, gloriae, scilicet, relatio, & benedictio, & laus, & hymni 
c Ibid. l. 3. cap. 21. ; by our declaring the Glory of God, by our thanksgiving, our praise and singing of Psalms, we offer up that pure offering which was foretold; and to the same purpose another ancient Father when describing the piety of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayers and praises are his sacrifices 
d Clem. Alex. Strom. 7. .  
And these oblations of the Gospel, beside that they are without charge and expense, have this other ease too, that they may be presented in any place whatever. In every place, saith that Text of the Prophet 
e Mal. 1. 11. , and we are to pray every where, lifting up holy hands, without doubting of acceptance, as 'tis prescribed by the Apostle 
f 1 Tim. 2. 8. ; for to us now, since Christ by his coming hath made the whole earth alike holy, every place is an Oratory 
g August. de Temp. Serm. 129. .  
Since therefore prayer doth on so many accounts recommend itself to us, and God who can be no gainer by it is yet pleased to be so urgent with us, both by invitations and commands that we seek unto him: since he hath given us such great encouragements to it, and we may obtain his favour and blessing at so cheap a rate as the bare ask; if we have any understanding or sense of things, his great goodness herein cannot choose but oblige us to a cheerful and devout service of him: and our natural love to ourselves should easily prevail upon us to make our daily applications; and on all occasions of this mortal life, humbly to represent our wants and desires to him, who is so willing as well as able to do us good.   

A PERSUASIVE TO Family Devotion.   

A PERSUASIVE TO FAMILY DEVOTION.  
IT was an excellent resolution of Joshua: As for me and my house we will serve the Lord 
a Josh. 24. 15. : which that great General solemnly declared to all the Tribes of Israel: letting them know, that whether they would (as he had exhorted them) serve the Lord or no, and although all of them should forsake his Worship, or bestow the honour due to him on false Gods, yet for his part he had fully purposed that he would adhere to Jehovah, the only true God, and honour him with his religious service: nor would he only do it himself, but also take care that his own house or family, and all belonging to it should do the same: and it is a laudable instance of like piety in the good King David, when he saith, I will walk in my house with a perfect heart 
b Psa. 101. 2. : professing thereby his serious intention, as a domestic Governor to discharge his duty to God with all sincerity and exactness in the discipline and good order of his Household; in which it must be chief implied he would take great care that Religion might be there had in due regard, and God be faithfully honoured by himself and by all about him.  
These examples of Domestic piety in two such eminent persons, may well challenge the esteem and imitation of all who are Heads and Masters of Families: and as many as are in that relation are to be put in mind, that if they would be indeed religious, if they will serve the Lord, and do it with a perfect heart, 'tis not enough that it be done by themselves only, but moreover they are to see to it that the Duties of Religion be performed by all under their charge. There are indeed many offices of Christian Economics to which the Governors of Families are obliged; as to make necessary provision for those of the Household, to give them a good example of sobriety and all virtue, and to discharge their particular obligations to their several Relatives, as they are Husbands, Fathers, and Masters; but the principal Duty, and of greatest consequence is, that they take care to have family Devotion exercised in their houses, by daily prayer and reading the holy Scriptures; this is that which God doth especially require of them, and wherein the good and welfare both of themselves and those living with them is most of all concerned; and beside the general considerations moving hereunto taken from the adorable nature of God, from our dependence on him, and the great importance of piety in order to happiness: There are some others which do more particularly respect domestic Governors and their Families. As,  
I. The honour and service of God, for which we were all born, ought carefully to be promoted by every good Christian; for God made us for himself 
c Prov. 16. 4. : and we are commanded in whatever we do to seek his glory 
d 1 Cor. 10. 31. ; it therefore behoveth us to improve all advantages for this great end, and since the Governors of Families as such are in a capacity for setting up the worship of God, and have power over those who live under their Roof for causing this holy exercise to be attended by them, not to do it, must needs be reckoned a most heinous omission. If a Christian Magistrate should make no provision for having the Duties of Religion publicly celebrated by his Subjects in all Parts of his Dominion, 'twould be judged a very scandalous neglect: and it might justly be doubted, whether he were really what he professed to be. Now if the Prince be thus obliged to use his power for the service of God and Religion, how can we judge otherwise of lesser Governors? and how shall it be thought that Masters of Families have any true Principles towards God, or any regard to his honour while they take no care to have his worship performed within their private jurisdiction? If I be a Father (saith God) where is my honour? If I be a Master where is my fear 
e Mal. 1. 6. ? It cannot be thought that men believe they have a Father in Heaven while they care not to give evidence of their dutiful observance and veneration of him, and are not at all concerned that reverential regard be paid him by others: nor can we suppose they really own any severe Master above, while they are not afraid to neglect his service and the promotion of his honour, which is the work he hath imposed on them, and that for which they were sent into the World. Wherefore domestic Governors, as they would be thought to have understanding enough to know whence they are, and for what they were made; as they would avoid the most disgraceful and odious censure of being reckoned atheistical, are highly concerned both for attesting the reality of their Faith and Religion, and for answering the great design of their being, to employ the authority they have in their own houses for God's glory, in ordering the duties of Religion to be there piously observed by all belonging to them.  
II. They may also consider it is most just and reasonable that some portions of that time which God hath given them, should be allotted to himself and his service, as well as all the rest to their own occasions; and that he from whom they hold their Lives and Estates should daily be owned and honoured by their adoration and thanksgiving; as they expect from their Servants that they execute their commands, and labour in the work they set them about from the beginning of the day to the end thereof, so they must not think it much if the great Master of us all who is in heaven 
f Eph. 6. 9 Col. 4. 1. , have some share of their service each Morning and Evening. God hath been pleased to take great care that the Governors of Families shall receive the duty and observance of all about them, by giving strict charge that their Wives be subject 
g Col. 3. 18. 1 Pet. 3. 1. , their Children obedient 
h Eph. 6. 1, 2. Col. 3. 20. , and that their Servants fulfil their commands with fear, singleness of heart, and good will 
i Eph. 6. 5, 6, 7. Col. 3. 22. 1 Pet. 2. 18. : and therefore 'tis but reason and ingenuity that they make like return to God, by using their authority and best endeavour that the same members of their Families pay their just honour and service to him, and this they cannot better do, then by obliging them to the acts of his worship and the daily exercises of devotion.  
But against those Christians in whose Families the worship of God is neglected, the Heathen may one day rise up in judgement; for their Religion (such as it was) they did not confine to their Temples abroad, but paid moreover a devout regard at home to the Lares and Penates, which were their Household Gods, and therefore usually called dii familiares, and by Tertullian dii domestici 
k Tertul. Apol. c. 13. : who doth more than once reflect on the superstitious honour given them, as doth also St. Hierom in the words following: And there was no place which was not polluted with filthy Idolatry, insomuch as behind their doors they placed Idols, which they called domestic Lar 
l Hieron. in Esa. c. 57 . To these were carefully performed the Rites of their vain Worship; they offered to them Wine, Frankincense, Flowers, and the first Fruits of their Ground 
m Nat. Com. l. 4 etc. 2, 4. ; and how solemn they were in the service of them is intimated by that of the Poet; Quinquaginta intus familae quibus ordine longo Cura penum struere, & flammis adolere Penates 
* Virg. Aeneid. lib. 1. , no less than fifty servants in one house were employed about oblations to the household Gods. And all this for that they were accounted by them, as Tectorum domuumque custodes 
n Arnob. lib. 3. , the Guardians of their houses and dwellings; whence they had the name of Praestites, Quòd praestant oculis omnia tuta suis, because by their watchful care they did perform or effect that all things belonging to the house should be in safety; or rather because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Precedents, having the oversight of places; we find by one of their Writers that they thought their very life and the state both of their body and soul, did depend on the care of the Gods they thus honoured 
* Macrob. Saturn. l. 3. c. 4. .  
Such was the domestic Piety of these deluded Votaries to their fictitious Deities, on a fond imagination they had of their being benefited by them. How shameful then is it if Christian Governors of houses show not their zealous care, for having as much devotion exercised toward the living and true God? who is really and indeed the watchful Keeper of their habitations 
o Psal. 121. 3, 4, 5, 6. , he on whom their life and being do truly depend, and without whose kind Providence neither themselves nor their Families can be safe or prosperous. And this leads us to add,  
III. That this great duty of Family-Devotion if conscionably performed, will not fail to procure to them the favour of Almighty God, and draw down his blessings on themselves, their families, and all appertaining to them: it will be the most likely means for making them prosperous in their Affairs, Vocations, and Estates. When Micah had taken a Levite into his house to Minister there in sacred offices, he than concludes that the Lord would do him good 
p Judg. 17. 12. ; and had his worship been true he might well expect it. The wise man tells us, 'Tis the blessing of God that maketh rich 
q Prov. 17, 12. ; and when men are careful to serve the Almighty, they may hope (according to his own promise) to be Blessed in the City and in the Field, in the fruit of their Body and of their Ground, in the increase of their , in their Basket and Store, in their coming in and going out 
r Deut. 28. 3, 4, 5, 6. : likewise the royal Psalmist is very particular in reckoning up the domestic blessings, which shall be to the man that feareth the Lord and walketh in his ways 
s Psal. 128. ; he doth promise to him that he shall receive the fruit of his labour, and happily enjoy the same: For thou shalt eat the labour of thine hands, happy shalt thou be, and it shall be well with thee; that he shall be blessed in Wife and Children. Thy Wife shall be a fruitful Vine in the sides of thy house, and thy Children like Olive Plants about thy Table; that he shall prolong his life to a good old age, so as to see his offspring to the third Generation, and have withal the comfort of peaceable and happy days; Yea, thou shalt see thy Child's Children, and peace upon Israel; and his Son Solomon who had been very Studious in making observations, doth also affirm, that the houses of good men, where God is feared and served, are usually replenished with riches: In the house of the righteous is much treasure 
t Prov. 15. 6. .  
The Gospel indeed is not so frequent in making temporal proposals for engaging men to be religious, but doth insist on spiritual and future rewards; and yet there also Piety is entitled to worldly blessings: For our Saviour hath given assurance that to such as discharge their duty in pursuit of things Heavenly and Spiritual, those others of present use shall be superadded 
u Mat. 6. 33. . Likewise St. Paul doth affirm that godliness hath the promise of the life that now, is as well as of that which is to come 
w 1 Tim. 4. 8. ; the original word there used in its primary and more proper signification, doth denote the worship of God.  
But the Scripture is very severe in the Commination of Temporal Evils, against the contemners of God and Religion; as Deut. 28. from the 15 Verse to the end of that Chapter; they are there threatened with Curses, in their Persons, and their Children, in their Cattle, and the Fruit of their Land: that the Heaven shall be to them as Brass, and the Earth as Iron. And by the Prophet it is denounced against them who neglect their religious addresses to God, that they shall be unfortunate; For the Pastors are become brutish, they have not sought the Lord, therefore they shall not prosper, and all their flocks shall be scattered, Jer. 10. 21. Nor can men expect to have their Families raised as long as they mind not to have Religion and the Duties thereof practised in them: For except the Lord build the house they labour in vain that build it, 'twill be in vain to rise up early, to sit up late, and eat the bread of carefulness 
x Psa. 127. 1, 2. .  
Though some despisers of God and his worship may perhaps get themselves riches, yet either they shall not abide, but be as money put into a bag with holes, as 'tis expressed in Haggai 
y Hag 1. 6. : or at least, there shall be no real content in the possession of them; for temporal enjoyments are then only blessings indeed, and truly good to us when sanctified by the Word and Prayer 
z 1 Tim. 4. 4, 5. . Wherefore if Masters of Families would consult their own Prosperity as to the things of this Life, if they would be happy in what they have and successful in what they undertake, they must needs account it expedient and of great consequence to them, that God be piously served in their Families, and his favour implored, by their constant Prayers.  
IU. 'Tis very  and of much concern to them, that those belonging to their Domestic government, should be truly good and virtuous; for than they will have delight and contentment in the love and fidelity of their Wives, in the dutifulness and good carriage of their Children; and 'twill be for their satisfaction and advantage to have diligent and trusty Servants; likewise the Reputation and good Credit of a Family, is advanced and kept up by the sober and regular Lives of those who are Members of it; but when they are such as want good and pious Principles, rude Disorders, and Scandals are wont to happen which occasion infamy and disesteem. And when Irreligion prevails (beside that it doth pull down the Curses of God) it hath a natural causality for ruining the Family where it is; for it usually draws after it Idleness, Excess, and all the chargeable Vices; but the danger is greatest and the Event most fatal, when through neglect of holy duties in any household, the Children grow up in vanity and dissoluteness, become averse to all business and industry for advancing their Fortunes in the World: and falling into extravagant Follies they often waste the Patrimony left to them, and the Families which had long flourished in riches and honour, are hereby reduced to meanness and contempt; so that while Parents take no heed to have their Children trained up in Piety, they run a very great hazard of losing all their provident care and labour in getting or increasing their Estates; but if they would have them and the rest of their Family to be such as they ought to be, and thereby prevent all those ill consequences which they may otherwise expect, the most proper and effectual means will be, to keep up the practice of Devotion in their houses, by reading the holy Scriptures and performing the great Duty of Prayer from day to day.  
V The public Interest of Religion and the good of the whole Nation doth very much depend on the pious Government of Families; for of these lesser Societies, the greater one of the Commonwealth is made up, and the same persons are Members of both; and therefore if Masters of Families would exercise a religious Discipline, and thereby promote holiness and sobriety in their respective houses, it might then happily follow that the Kingdom would be generally good, as when every one doth make clean before his own door the whole City is thereby cleansed, most certain it is that nothing can be so dangerous to any State, and repugnant to all the ends of Government as the prevalence of Impiety and Vice, nor is there any thing that doth more contribute to the growth of these than a neglect of Religion in private Families; to this must be ascribed in great measure, all the wicked disorders of the present Age: for we cannot think that Profaneness, Drunkenness, Whoredom, Thefts, Robberies, and other enormities would so abound as they do, if persons were religiously bred up and the people every where accustomed to pious performances in the houses where they live; wherefore to the Laws of the Magistrate, and the Preaching of the Minister, the good care of the Housholder must also be added, that Religion may thrive and the Kingdom become truly happy; as Christianity had its Original in private houses (for the Primitive Teachers did first propagate the Gospel and administer the Ordinances thereof 
a Act. 2. 42. 5. 42. 10. 48. 16. 15, 33. 20. 20. ) so on the Piety of Families it doth still depend for its continuance and preservation.  
VI As private Families are so many little Societies in the whole Civil State, so in a Spiritual sense they are such with respect to the National Church, and we find in Scripture that each house the Members whereof did agree in the true Faith and Worship, was accounted for a Church and is often so called, as the house of Priscilla and Aquila 
b Rom. 16. 5. 1 Cor. 16. 19 , The house of Nymphas 
c Col. 4. 15. , and Philemon 
d Philem. 2. . Now as the Christian Prince, because he is Head of the Commonwealth hath also the Power and Charge over the whole Church included in it, so with some proportion the Domestic governor beside the authority over his Household in Secular concerns, hath also in some sort a Spiritual rule as it is a kind of Church: and it therefore belongs to him to maintain the honour and worship of God within his lesser Dominion. In the more ancient times of the Jewish Church, the Heads of Families had a sacerdotal power to offer Sacrifice, and officiate in the Divine Worship for themselves and those belonging to them. We read how careful the holy Patriarches were to provide themselves Altars wherever they had their abode, by building convenient places, as Chapels wherein together with their Families, they did offer both Sacrifices and Prayers unto God; thus Noah, Gen. 8. 29. Abraham, Gen. 12. 7, 8. and Chap. 13. 18. Isaac, Gen. 26. 25. and Jacob, Gen 33. 20. and Chap. 25. 7. and that these Edifices were for Prayer as well as Sacrifice doth appear from Gen. 12. 8. Where it is said, And there he builded an Altar unto the Lord, and called upon the name of the Lord; this right of domestic Ministry from the Father of each Family, did after his decease descend to his first born; which (say the Jews) made Jacob (being a pious good man) so ambitious of the Birthright 
e Gen. 25. 31. : and because Esau did undervalue this sacred privilege by selling it at so vile a rate, he is justly censured by St. Paul as a profane person 
f Heb. 12. 16. .  
When by the modern Jews at this day the Passover is Celebrated in their houses, the Pater-Familias or Master of the Family is instead of a Priest; for the Shoulder of Lamb or Kid, the unleavened Cakes, the Herbs, etc. being ready and set before them, he gins the Feast with a Prayer of Consecration, and at several times afterward while that solemnity is a carrying on, he bespeaketh God for himself and the rest of his Family there present, in forms of thanksgiving; also at the end thereof he putteth up another Prayer 
g Buxt. Synag. Jud. cap. 13. . Now that ancient pre-eminence lately mentioned and the duty implied in it, doth in some sense still remain even to us Christians; and no Master of a Family among us how great soever must think it any diminution, but rather an honour and privilege personally to minister in offering up spiritual Sacrifice to the great God; for the Master of a Family doth after a sort, and in his measure perform the duty of an Ecclesiastic or Bishop in his house 
h August. In Joan. tract. 51. : and surely he is bound to officiate himself, or at least to take care that it be done by some other, and all persons of Quality who take Chaplains into their Families, may do well to consider (which many have not done) of what consequence it is that they be really pious and devout, for how else can they expect that the Prayers they present for them shall be acceptable to God? since he hath declared that the Sacrifice of the wicked is an abomination to him 
i Prov. 15. 8. Joh. 9 31. , and that it is much the more so because such an one cannot but bring it with a wicked mind 
k Prov. 21. 27. ; beside, whereas a domestic Minister should by his good example and converse promote holiness and sobriety in those of the Household, if he be himself vicious and disorderly, they will be the more emboldened to be such too: or at least, the Duties of Religion, wherein he is concerned will be the less regarded on his account. It must therefore be remembered by all Heads of Families, that having a spiritual as well as secular Government, and the charge of their Household, as consisting of Christians as well as Men, it behoveth them to acquit themselves herein by taking care for Religion and Divine Worship, and also that God may be so served as shall be best to his honour and good liking, and for the Spiritual benefit of their Families; which doth mind us to add in the next place that,  
VII. The practice of Devotion in the houses of Christians, as it is highly becoming their holy profession, so it is a very great furtherance to their leading lives agreeable thereunto. Our Religion is that general and high Calling in Christ Jesus 
* Phil. 3. 14.  which all profess; and they will grant 'tis their chief business to serve God, and that it ought to be their greatest care to obey and honour him by a sober, righteous and godly life; but if Religion be our chief Calling, can it suffice to exercise the same one day in the Week? Is it not rather reasonable that they be daily employed in it; and not that their whole time should be ingross'd by worldly Callings? if the Service of God be indeed their greatest business, shall it not be minded every day as well as their others which are about the things of this World? and is it not fit that God should be constantly served by them in their houses at home, and not only in the Church, now and then, when they cannot easily avoid it for fear of public censure? since men cannot choose but own it should be their principal care to lead a good life wellpleasing to God, without whose favour it can never be well with them, they must thence think it needful that they be often exercised in those religious Duties, which are the proper and likely means for the begetting and increase of holiness. That Family Devotions, including Prayer and the Reading of the holy Scriptures are really such, there needs little trouble to evince. To be much conversant in Prayer doth greatly conduce to make men good, because hereby there are renewed impressions made of that great and holy God to whom we pray, and it leaves in the Soul awful apprehensions of him: beside that it is one necessary part of Prayer to beg the Grace of God: which he is ready to bestow on all who ask it of him.  
But the holy Scripture is the most apt and efficacious means of promoting holiness, being written by God's special direction, for that very purpose; For it is given by inspiration, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness 
l 2 Tim. 3. 15, 16. , it is a sanctifying word, as is employed in that Petition of our Saviour for them by whom the New Testament was to be set forth to the World, Sanctify them through thy truth thy word is truth 
m Joh. 17. 17. : and it is able to make a man wise unto Salvation, as saith the blessed Apostle 
n 2 Tim. 3. 15. ; how these sacred Writings have their happy energy, it is not hard to assign. One account of it is that they make known unto us those Principles of Faith, which are the fundamental reasons of practical Religion and strong enforcements to it, as the being of a God and his glorious Attributes of Holiness, Goodness, Omniscience, Power, Justice; the Creation of the World by him, and his Providential Government of it; our Redemption by Christ; the immortality of our souls, and the future retribution in the World to come; likewise in the Scripture is the Law of God which doth plainly declare both the Duties we are to perform, whether toward God, our Brethren, or ourselves, as also the sins of all sorts to be avoided by us, which is done so fully that it is thereby a complete rule of action: For the Law of God is perfect 
o Psal. 19 7. ; and the Apostle teacheth that the holy Scriptures are sufficient to make the man of God perfect throughly furnished to every good work 
p 2 Tim 3. 17. ; also because in the word of God 'tis so clearly shown what we are to do and what not, hence it follows that by it men are reproved and convinced of sin, and thereby disposed to repentance and amendment of life; its convincing power is with much Emphasis thus expressed by the Apostle: For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of thoughts and intents of the hearts 
q Heb. 4. 12. ; and by means hereof, it reduceth men from the errors of their ways; For the Law of God converteth the soul, Psal. 19 7. and 'tis prescribed to the young man, as that which would be most effectual to reclaim him from the disorders of that vain Age. Wherewithal shall a young man cleanse his way? even by taking heed thereto according to thy word, Psal. 119. 9 How St. Austin that eminent Father was rescued from his former ill course of life on his reading the last Verses of the thirteenth to the Romans, himself hath attested to the World 
r Confess. l. 8. c. 12. . Again the Scriptures do make known those severe punishments both temporal and eternal, which shall be the portion of evil doers: and they do also represent the many and great rewards of a good Conversation, some whereof to be enjoyed in this life, but the greatest of all which is set forth with highest expressions, is a Kingdom of endless Glory prepared in Heaven. Now the Principle of Self-love and a desire of happiness, being natural to all men, it cannot be but these divine Writings should on this account have a potent influence for delivering men from sin, and engaging them to Virtue and Holiness.  
Of such admirable use are the sacred Books, for rectifying the minds and governing the Lives of men: and so well fitted are they for this excellent purpose; and we wonder that the good Father lately named did esteem them so highly, and so much delight in the reading of them; for after his Conversion, Cicero of whom he had been extremely fond before, became vile to him, and he could think no Book comparable to the Bible, as he hath Written of himself 
f Ibid. l. 3. cap. 5. & lib. 7. cap. 20. 21. .  
But it must be still understood, that whatever efficacy the Scripture hath, 'tis but in subordination to the Grace of God: It being the Sword of the Spirit 
t Eph. 6. 17. , who doth make use of it in slaying the Lusts and Vices of men, and subduing them to the Kingdom of Christ; but the Divine Grace is never wanting to them who make a diligent use of this written Word, which is the outward means by God appointed, and he is ready to assist the same with his own concurrence and blessing.  
Since therefore the goodness and condescension of Almighty God, have been so great in vouchsafing the holy Scripture, which is his kind Epistle from Heaven imparting his mind to us for our own good; what a rude and ungrateful indignity will it be if we care not to read it? Since he hath given this light shining in a dark place (as 'tis called by St. Peter 
u 1 Pet. 1. 19 ) that we might not stumble and perish, how great is the madness, if hiding it under a Bushel 
w Mat. 5. 15. , or shutting our Eyes against it, we love darkness more than light 
x Joh. 3. 19 . It is our singular happiness, above most other Nations of the Christian world, that this Heavenly treasure doth lie open to us in a Language which the unlearned can understand: 'tis not Heresy with us, if a Laic read the Bible; nor a Capital crime if he keep one in his house, that is in his own Vulgar tongue; but the Gild and Condemnation will be much greater, if having this advantage, any shall refuse to make use of it.  
It may further recommend to Christian Families the constant use of Prayer and the sacred Scriptures, as very necessary to an holy Conversation, if we mention what St. Austin hath said to this purpose; to whom a great regard is due, not only for his Eminent knowledge of Divine things, but also for his own great experience in the Practice of Piety; by him it is declared that the best of men have need of Prayer every day, as that by which they secure themselves against the assaults of Sin and Satan. By Prayer (saith he) they strive with the more vigilance and stoutness against the Devil, the Prince, and King of all Vices, that so his deadly suggestions may nothing prevail 
y Lib. De Continent. cap. 8. ; and elsewhere, The daily reading of the Scriptures doth purify all things: it strikes into us the fear of Hell, and stirs up the heart of the Reader to the joys of Heaven. Whoever would be always with God ought always to Pray and Read: for when we pray we are speaking with God, and when we read God is speaking with us 
z De Temp. Serm. 112. ; likewise hitherto belongs what Tertullian hath said in this very case of domestic Piety, when upbraiding the Heathen with their unprofitable Devotion to the Lares, excluding that of the true Religion, which would be of real benefit to them, Quae dei mentio? quae Christi invocatio? Vbi fomenta fidei ex Scripturarum interlectione 
a Tert. ad Vxor. l. 2. ●. 6. ? he taxeth their Folly as well as Impiety, that while in their several Families they were very punctual and solemn in performing superstitious Rites to the Household Gods, they took no notice of him who was God indeed: wholly neglecting the Christian Devotion of Prayer, and Reading the holy Scriptures, which should nourish in them the saving Faith and Religion of the Gospel.  
VIII. It may be another enforcement of Family Devotion to mention, how well it hath been practised by the Ancient Christians, for it ought to have the Authority of an Argument, and should demand our Imitation to have before us the good examples of those who were in the first and purer Ages of Christianity; now of them it doth appear, that they were exceeding careful and zealous in the daily performance of Religious Duties within their Houses, in the Morning and Evening of each day all of the same Family did join in their Devotion, as may be Collected from what we find to this purpose in the Fathers of those times 
b Clem. Alex. paed. l. 2. c. 9 Cypr. de Orat. dom. Basil. in Ascit. Chrysost. Hom. l. De precat. . They would not begin the day without desiring the blessing of God on themselves and their undertake throughout the same: nor did they lie down to rest without returning him thanks and imploring his watchful care over them. After Supper ended (saith Clemens Alexandrinus) having rendered our Thanks and Praise to God, for that he had supplied us in the day with the good things necessary for our use, and granted us to pass the same prosperously, we betake ourselves to our sleep 
c Ibid. . Nor did they think it enough to worship God in their Families at the beginning and end of the day, but so intent were they on this Duty, as to break off their natural rest, and leave their Beds in the night time that they might then exercise their Devotions; for under the Heathen Emperors while the open practice of religious Duties was so much persecuted, it was generally the Custom of Christians to arise from sleep about Midnight for worshipping God, with Prayers and Singing of Psalms, and the same continued in use even after the Pagan Persecutions were over: Of these nocturnal Devotions we do often read, as in the Father last named, when he speaks of Prayers to be put up not only before going to bed, but also again in the time of night 
d Strom. 7. ; and afterward in the same place: Wherefore we must also rise from our beds in the night, and God is then to be praised, for blessed are they that watch for him; per noctem exurgebant oratum, they arose by night to Pray 
e Tert. ad Vxor. lib. 2. , and again, Ita Saturantur ut meminerint etiam per noctem orandum deum sibi esse. They so feed at Supper as remembering they are to awake and worship God in the night 
f Apol. c. 39 ; thus doth Tertullian testify of them; and to this refers that exhortation of St. Cyprian, let us think that we always walk in the light, nor should darkness which we have escaped hinder us; there should be no prejudice to our Prayers from the hours of night, nor our Devotion suffer any damage through sloth and laziness 
g De Orat. Domin. . Likewise these Prayers of the night are recommended by St. Chrysostom in one of his Sermons 
h In Act. Apost. Homil. 36. .  
Beside the times of more solemn Devotion from day to day, which we have already mentioned, they did moreover invoke God as often as they received their natural food. Before we eat (saith Basil) let Prayers be made suitable to the gifts of God, both of the good things he doth bestow at present, and also for those he hath provided for the future: likewise let Prayers follow after meat, and in them let our thankfulness be expressed 
i Epist. 1 ad Gregor. Theol. .  
And St. Chrysostom doth prescribe as a necessary Duty, that Christians begin and end their Meals with thanksgiving to God; and he doth propose it as a good means for restraining men from abuse of the Creatures by intemperate Eating or Drinking, and also for procuring the blessing of God on both Soul and Body 
k Ad Pop. Antioch. Homil. 89. . We read in particular of the good Emperor Theodosius Junior, that he would never eat or drink, nor taste so much as a Fig or any other Fruit, until he had first given thanks to the great Creator 
l Soz. in praefat. ad Hist. Eccl. .  
And when the Duty of Prayer was thus performed by them, they did also usually read the holy Scriptures and Sing to the praise of God in pious Hymns; by their frequent use of the Scriptures, they knew how excellent and beneficial they were, and did therefore value them accordingly; for when in the Reign of Dioclesian, there came forth an imperial Edict, requiring that these sacred Volumes should be brought from their houses and given up for the Flames, there were vast numbers of them, who chose to suffer exquisite Torments and Death itself rather then they would be Traditores, or such as would Sacrifice their Bibles to save themselves 
m Baron. Ann. 302. . The singing of Psalms was a great part of their Devotion; and therefore Pliny in his account of the Christians to Trajan, doth mention it as that wherein the Religious service of their Assemblies did chief consist, that they did Carmen Christo quasi Deo canere secum invicem 
n Plin. l. 10. Epist. 97. ; and it is related of the same Theodosius we mentioned before, that he and his Sisters did use to sing devout Hymns very early in the morning with alternate voices 
o Soc. Hist. Eccles. l. 7. cap. 22. .  
How in the houses of the ancient Christians the Duties of Prayer, reading of the Scriptures and singing of Psalms were intermixed with the refreshments of their ordinary Meals, these passages do show. Non priùs discumbitur quàm oratio ad Deum praegustetur, etc. They never sit down to eat, until they have first tasted of Prayer— after they have done eating one is called forth to sing to the praise of God as he is best able, whether out of the holy Scriptures, or else some Psalm of his own; by this it is to be tried how he hath drank; likewise their Meal is concluded with Prayer. So Tertullian of the Christians in his time 
p Apol. cap. 39 .  
The whole life of a Christian is an holy Festival, his Sacrifices are Prayers and Praises, and Reading of the Scriptures before Meat; Psalms also and Hymns at the time of eating, thus Clemens of Alexandria 
q Strom. 7. . Nor let the time of eating be void of heavenly grace; let your temperate entertainment sound forth Psalms: and since thou hast a good memory and musical Voice, do then begin this duty after the usual manner; they are the words of St. Cyprian 
r Ad Donat. .  
And moreover good care was taken by the Parents and Governors of Families in these elder times, that the persons belonging to them might be religiously instructed and disposed to holy living, as shall be made appear under our next consideration.  
But the places which concern the Piety of the Ancient Christians, at their times of eating, I have the rather cited, that they may be for instruction to us of the present Age. When we consider how religious their entertainments then were, and that they served for the nourishment of the Soul no less than the Body, it may let us see how much we are degenerated from the pristine Sanctity, and doth at once both reprove and shame the irreligion of our days; in which it is too common with many who are called Christians, to take their Meals not otherwise than the bruit Beasts do theirs, save that they are less temperate than these; they sit down at their Tables, and rise again without looking up to Heaven, without any acknowledgement or thanksgiving to him whose Creatures they all are, by which they are sustained, and whose Providence doth cater for them from day to day: it must needs look ill and scandalous, that after persons have at a long sitting been filling themselves from the bounty of the Creator with the plentiful varieties of Earth, Air, and Water; yet if they return him any thanks at all, it is mostly done in such a superficial and lofty manner, as if it were but a little inconsiderable Mode to be performed only for Fashions sake.  
And at the entertainments of our times, how often is it, that instead of calling upon the name of God, men profane it by wicked Oaths; instead of the Scriptures read, the ears of the Company are taken up with lose and filthy Communication; instead of holy Psalms, they are made first merry and then mad with excess of liquors. Such impieties cannot be allowed in Families, where the Governors of them are really good, nor will they consist with that holy Discipline for which we are now pleading: they are contrary to the ancient Practice of good Christians, and much more to the Precepts of that holy Religion, which we all profess.  
Lastly, the most pressing consideration, and that which all Masters of Families should lay to heart is still behind, it is that in this Duty of domestic Devotion the Eternal welfare of Souls is greatly concerned; for frequency in Prayer and reading of the Scriptures, being so requisite as it is for the maintenance of holiness, and a good life, where these are neglected, how can it be expected, that persons will live as becometh the Gospel, and as 'tis required of all whom God will admit into that holy Place, which no unclean thing can enter 
s Rev. 21. 27. , and where without holiness no man shall see his face 
t Heb. 12. 14. ? Is it not rather likely, that in houses where the name of God is not called upon, nor his Word read throughout the Week, the Inhabitants will be Heathenish and wicked not having God in all their thoughts, much less any fear of him or his Laws before their Eyes? And what must become of such in the other World, none can be ignorant that is acquainted with the Bible. Now it cannot be doubted, but Masters of Families are obliged in Conscience to seek the Spiritual good and future happiness of those under their Government; if they provide not for them, as to the necessaries of this temporal Life, they have in St. Paul's account denied the Faith, are worse than Infidels 
u 1 Tim. 5. 8. . What Censure then shall they be thought to incur, if they altogether neglect their more noble part, and take no care of them as to the things that concern their eternal good in the Life to come? The holy Father of the faithful was highly favoured by God, as one who would endeavour that his Children and Household might fear the Lord and keep his way 
w Gen. 18. 19 ; holy Job was very careful that sin might not abide on those of his Family: and therefore as often as his Sons had been Feasting, he suspecting that they might have transgressed by excess, did quickly after call them together, to Sanctify them, and to offer burnt Offerings for them according to their number; and thus did Job continually 
x Job 1. 5. , and King David was so concerned to have a sober and religious Court, that he solemnly resolves to thrust out thence all wicked and immoral persons, and to have such only to serve him as were Faithful in the Land, such as walked in a perfect way 
y Psa. 101. 6, 7. . 'Tis also mentioned in Commendation of Cornelius, while a Jewish Proselyte, that being a pious man himself he had gotten a Family about him that were such too throughout, a devout man (saith the Text) and one that feared God with all his house 
z Act. 10. 2. . And we may observe how zealous the Masters of Families were in the first times of Christianity, to bring those of their houses into the way of Salvation; for no sooner were any of them brought over to the true Religion, but they made it their business to draw their Families after them; thus the same Cornelius, when called by a Vision from Heaven to the Faith of Christ, was careful to bring his Relations with him to the Preaching of Peter 
a Act. 10. 24. . When God had opened the heart of Lydia, it soon follows that her Household as well as she are baptised 
b Act. 16. 15. ; in like manner the Keeper of the Prison, being himself converted, all his were baptised together with him 
c Act. 16. 38. ; and after Crispus the Chief Ruler of the Synagogue had embraced the Faith his whole Household believed 
d Act. 18. 8. .  
It was God's command to the Jews, that they should at home instruct their Families in the Law delivered by Moses: particularly they were to do it every Morning and Evening, and also to write it on the very door-Posts of their Houses, and on their Gates 
e Deut. 6. 7, 9 . Now we cannot but think 'tis of equal concern that those of our Religion should in like manner, have the Precepts of it daily rehearsed to them; nor can we suppose that Christian Governors of Families, are less obliged than were the Jewish either to the Service of God and Religion, or to set forward the Spiritual good of such as belong to them; there is a general obligation, on those professing the Gospel to endeavour the good and happiness of all men as they have opportunity 
f Gal. 6. 10. ; but it is more particular and binding in respect of them, to whom they are more especially related; for to such they own greater love, and as for Governors of Families, they are not only bound in a special manner to consult the spiritual welfare of them who are of their Family (some whereof are as their very selves) but also on the account of their domestic Authority, have a capacity and power lodged in them to enforce the pious means, by which they may be set forward in the way of holiness; not to regard the Salvation of the meanest Servant in their house is very uncharitable: but while they omit the exercise of Religion, they are extremely unkind to the Souls of their Wives who are their own flesh 
g Eph. 5. 28, 29. , and of their Children who are pieces of themselves, and in behalf of whom St. Paul hath given particular charge that they be piously educated 
h Eph. 6. 4. , as his Disciple Timothy had the happiness to be, of whom the same Apostle doth take notice that from a Child he had known the holy Scriptures 
i 1 Tim. 3. 15. , and imbibed the same Faith, which had first been in his Grandmother Lais and his Mother Eunice 
k 1 Tim. 1. 5. ; but how can those Parents be thought to have any true love to their Children, who mind not to have them bred up in the practice of Piety, whereby they may be seasoned with an early sense of God and Religion, and without which they must needs be in danger of leading a dissolute life, and consequently of being unhappy here and eternally miserable in the other World?  
In the ancient times of Christianity, Parents did esteem it their greatest charge and business to get their Children well instructed in Religion, and that the seeds of Virtue and Piety might be sown in them betimes. Thus the Father of Origen was careful that his Son might be taught in the holy Scriptures, and well Principled in the true Religion, before he would set him on any Books of humane literature. He caused him to apply himself to some part of the Bible every day, and commit it to memory, so as to be able to repeat it to him; and the Lad made such proficience, that within a short time he would search beyond the Words into the Sense of Scripture, and not content with the ordinary Readins, did propound to his Father many difficult questions 
l Euseb. Hist. Eccle. lib. 6. c. 2. ; such were the forward indications of his great understanding; and we find in the life of Constantine, how concerned he was that his Sons might be trained up in all good Virtues; which he earnestly endeavoured as well by his own instructions as by setting such Tutors over them as were eminently religious; and after they had been admitted to be Partners in the Empire, he did not cease exhorting them being absent by his Royal Letters, to practise the wholesome precepts they had formerly received, and that they would account the knowledge of God and his holy Religion of much greater value than Worldly riches and the Empire itself 
m Idem de vit. const. ilb. 4 c. 5. . Gregory Nazianzen in his Funeral Oration on his Brother Caesarius, speaketh of his Mother the pious Nonna, that as she had been Consecrated to God herself by her religious Parents, so the Piety which as a Patrimony she received from them, was transmitted from her to her own Children; and she was instrumental in the Conversion of her Husband to the true Religion; who was afterward advanced to the Episcopal Dignity, and zealously discharged that Office for above forty years 
n Orat. 10. : And 'tis declared by the same Father, how his Sister Gorgonia had followed the excellent Pattern of her Mother; in that she was the means of instilling Piety into her Children, grandchildren, and others of her Family: likewise her Husband was by her won over to the strict practice of holiness 
o Orat. 11. .  
Some modern Examples might here be added; but I shall only mention one which may seem eminent enough to suffice instead of all: I mean, Sir Matthew Hale the late Lord Chief Justice; a man never to be named without a reverence to his memory; he was certainly the honour of his Country, and gave the greatest credit to the time in which he lived. I need not tell the World how many and great his Excellencies were; 'tis to the present purpose that beside his extraordinary learning, especially in his own profession, and his admirable care and integrity in the Administration of his great Office, he was a most pious and devout Christian; and particularly was eminently so in his domestic relation; he used constantly to worship God in his Family, and the Duties of Religion there were always performed by himself if there were no Clergyman present 
p Dr. Burnet in the life of Sr. Mat. Hale. ; he took great care and omitted no endeavours toward the forming of his Children to the love and practice of Religion; following them with repeated instructions, which he not only delivered to them by word of thy mouth, but that they might abide with them and still occur to their thoughts, he did use to leave them in Writing, giving charge that they should take Copies of them. Some of his Written directions to his Children have come abroad into the World; in which he did excellently prescribe concerning their due observation of the Lords day, and how they were to demean themselves in the public Duties of the Church also he doth therein enjoin them, the Devotion of Prayer and reading the Scriptures in private; and we find him there putting them in mind, how It had been his practice to give them Line upon Line, and Precept upon Precept, for enabling them to steer and order their course of life, through an evil and dangerous World: Now the example of this wise and good man, whose transcendent worth is yet fresh in our memory, and his reputation so great throughout the Nation, may, I hope, have some good influence to engage others in the same relation to a pious imitation of him; as being really convinced, like as he was, of how great concern it is in reference to the future welfare of those under their care and government.  
But if notwithstanding all Obligations to the contrary, any Governors of Families should be so stupid and uncharitable, as to have little regard for the spiritual good and safety of others related to them; yet the love they bear toward themselves cannot suffer them to live in neglect of the important Duty we have been urging upon them; for they must also consider that the state and welfare of their own souls are herein most of all concerned: Beside, that the omission of Prayer and Reading the Scriptures, must needs be prejudicial and of ill consequence to themselves, as well as to the rest in their houses; nor can they think well of their own condition to God-ward, while they so much disregard his Worship and Service: I say beside all this, they cannot but think that the whole Sin and Gild of this domestic Irreligion will be justly chargeable on them; and they must expect that the impiety of those who are of their Families will be laid to their account, as the Persons who might and ought to have prevented the same; and if through want of pious Discipline, and the exercises of Devotion, their Children or others belonging to their charge shall become profane and wicked, how will they be able to answer for it at the great and terrible day?  
That they are so bound to consult and endeavour their good in the things which concern their future state, as to be accountable to God the Judge of all, for the neglect hereof they may understand from the pious and earnest advice in a Tract, which goeth under St. Austin's name Written to a Friend; and let each Master of a Family suppose it spoken to himself; I beseech my Brother, I beseech thee, that thou teach in thy house to all under thy Government from the greatest to the least, the Love of Holiness, the Delights of the Heavenly Kingdom, the Bitterness and Terror of Hell: that thou be solicitous and very careful for their Salvation; because of all who are Subject to thee in thy Family thou shalt render an account; do thou Teach, Command, Charge, Persuade them that they beware of Pride, Backbiting, Drunkenness, Fornication, of Luxury, Anger, Perjury, and Covetousness, which is the Root of all Evils 
q De Salutar. Docum. c. 20. .  
And whoever are Faithful and Conscientious herein, being Zealous for Religion, and for keeping up the Duties of it in their Houses, implying their vigilant care, that all under their domestic Authority may serve God and live like Christians, they do truly approve themselves as good Servants to their great Lord and Master, to him of whom the whole Family in Heaven and Earth is named 
r Eph. 3: 15. , and they shall not fail of being well rewarded by him; for his kind favour shall be toward them, his blessing on their Persons, their Families and Estates: and after they have a while devoutly served him in these their Earthly dwellings, he will Translate them to his own glorious Habitation; they shall be admitted to be of his own Royal Household, that they may adore and praise him for ever together with the glorified Saints, and blessed Angels in Heaven: Where it will be some addition to their Joy to meet their Wives, their Children, and others of their Families, whom by their good Example, and pious Government, they had helped forward in the way to that happy Place.   

DEVOTIONS FOR THE USE OF FAMILIES.   

FAMILY DEVOTIONS FOR THE MORNING.  

A short Prayer before Reading the Scripture.  
Oeternal God, who art 
Morning  the Lord of Heaven and Earth, infinite in Holiness, and of terrible Majesty, to be honoured, and had in reverence, by all them that draw near unto thee: We pray thee to beget in us awful thoughts, and a pious temper of mind, suitable to that great and holy God with whom we have to do; that so our religious performance this Morning may find acceptance with thee; help us, O Lord, to understand thy Will revealed in the Scripture, and to receive the same with ready subjection; as thou dost cause the Light of the day to arise upon us without, so let thine Holy Word shine into our Souls, that it may be a Light to our Feet and the guide of all our Actions till we shall come to the end of our Race, and to the blessed Reward of all our holy Duties, in thy Kingdom of Glory, through thy Mercy in Jesus Christ, our blessed Lord and Saviour.   

A Psalm and Prayer for the Morning.  
THe Heavens declare the Glory of God, and the Firmament showeth his handy work.  
Day unto Day uttereth Speech, and Night unto Night showeth Knowledge.  
Their line is gone out thorough all the Earth, and their words to the end of the World, in them hath he set a Tabernacle for the Sun.  
Which is as a Bridegroom coming out of his Chamber, and rejoiceth as a strong man to run a Race.  
His going forth is from the end of Heaven, and his Circuit unto the end of it, and there is nothing hid from the heat thereof.  
I will sing, O God, of thy Power, yea I will sing aloud of thy Mercy in the Morning: for thou hast been my Defence and Refuge in the day of Trouble.  
Unto thee have I cried, O Lord, in the Morning shall my Prayer prevent thee.  
The Lord is thy Keeper, the Lord is thy shade upon thy right hand.  
The Sun shall not smile by day nor the Moon by night.  
The Lord shall preserve thy going out and thy coming in, from this time forth and for ever.  
Blessed is the man whose Delight is in the Law of the Lord, and in his Law doth Meditate day and night.  
And he shall be like a Tree planted by the Rivers of Waters, that bringeth forth his fruit in his Season; his leaf also shall not whither, and whatsoever he doth shall prosper.  
Led me, O Lord, in thy righteousness because of mine Enemies, make thy way strait before me.  
O hold thou up my go in thy paths that my footsteps slip not.  
O Almighty God, who art infinitely great and glorious, the Creator and Governor of the whole World: thou deservest to be feared and Worshipped; we desire therefore with humble Reverence to Adore thy Divine Majesty, presenting our Souls and Bodies as a Morning Sacrifice, and earnestly imploring thy favour and blessing, without which we cannot be in safety for one day or moment of our Life. O lift thou up the light of thy Countenance upon us, which is much more  than that of the Sun, and of greater value than all the Riches this World can afford: We confess, O Lord, that we are guilty Sinners, and so justly obnoxious to the frowns of thy displeasure and the severity of thy Justice. In Sin we were conceived, and brought forth in iniquity; there are corrupt inclinations within us to Rebellion, and Disobedience against thee and thy holy Commands, and these have very much prevailed in the whole course of our Lives; for from our Nativity to this present hour we have been still offending the pure Eyes of thy holiness, by evil thoughts and inordinate desires, by vain Words and irregular Actions. We have neglected the Duties by thee enjoined, and committed the sins which thou hast strictly forbidden.  
But thou art a God gracious and merciful; who delighteth not in the death of a sinner: and thy Son is a Mediator of Atonement and Reconciliation for all who come unto thee through him; we do beseech thee therefore for his sake in whom thou art well pleased, to pardon all our offences and justify our persons, and to receive us into thy love and favour as thine adopted Children.  
That we may be capable of these great benefits, be thou pleased to work in us an unfeigned repentance of all our sins past, a lively Faith in the merits of thy Son, and serious resolutions of leading a sober, righteous, and godly life; let the power of thy Grace subdue and mortify all corrupt lusts, and the Principles of sin: and do thou endue us with all the Virtues of Christian holiness, that being sanctified throughout, all the Faculties of our Souls and Members of our Bodies may become instruments of righteousness unto holiness, in thy Service and for thy Honour.  
Accept, O Lord, our humble thanks for all thy manifold Mercies both spiritual and temporal, for thy care and protection of us the Night past, that thou hast refreshed us with sleep, and preserved us to the beginning of another day; as thou dost lengthen out our life, so continue to us thy loving kindness which is better than life itself; let thy kind providence Watch over us this day, to secure us from those many dangers and evil accidents to which we are always exposed: and grant us thy blessing and furtherance in our lawful Employments. But above all, we beg the presence and assistance of thy special Grace, to preserve us from sin and all the temptations to it: that neither inbred corruption nor the snares of the World, nor the suggestions of Satan may draw us aside from the way of righteousness, but let a pious fear of thy great and holy name always possess our Souls. And that we may be the more careful and circumspect in all our do, help us to bear in mind that we are still under thine allseeing Eye to which all things are naked and open: and that we must one day appear before thy just Tribunal to receive according to the things done in the Body whether good or evil; let the consideration of the future punishments which thou hast threatened deter us from sin, and the prospect of that glorious happiness, which the Gospel doth promise, encourage our obedience; that having a fixed eye on the eternal recompense of reward, we may despise the pleasures of sin which are but for a season.  
O Lord bless thy Church, purge it from all corruptions, and cause thy gospel to be known and embraced by all the Nations of the Earth; more especially, be favourable to thy Church and People of this Kingdom; pardon our many and great provocations; withhold the Judgements we have deserved; guide and protect our Sovereign Lord the King, and prosper his Government, that it may be happy both to himself and his Subjects. Comfort and relieve all that labour under any affliction of body and mind; give them patiented submission to thy good pleasure, and an happy deliverance out of all their troubles.  
We implore thy special love and kindness to all who are our friends or more nearly related to us; bless them in all their concernments both of body and soul: make them good and prosperous here, and eternally happy hereafter.  
O Lord pardon the infirmities of this our devotion, and grant thy favourable acceptance, through the Merits and Intercession of thy blessed Son our alone Saviour Jesus Christ: who hath taught us thus further to pray unto thee.  Our Father, etc. 
Thy Grace, O Lord Jesus Christ, thy Love, O Heavenly Father, thy Fellowship and Comunion, O holy and blessed Spirit, be with us and remain with us this day, thenceforth and for ever.   

Another Psalm and Prayer for the Morning.  
MY heart is fixed, O God, my heart is fixed, I will sing and give praise.  
Awake up my glory: awake Psaltery and Harp, I myself will awake right early.  
I will praise thee, O Lord, among the people, I will sing unto thee among the Nations.  
For thy Mercy is great unto the Heavens, and thy truth unto the Clouds.  
The Lord is good unto all, and his tender Mercies are over all his Works.  
He holdeth our soul in life, and suffereth not our foot to be moved.  
I will extol thee, my God, O my King, I will bless thy name for ever and ever.  
Every day will I bless thee, and I will praise thy name for ever and ever.  
The day is thine, the night also is thine, thou hast prepared the light and the Sun.  
Thou makest the outgoings of the morning and evening to rejoice.  
O Lord, thou art my God, early will I seek thee.  
There be many that say, who will show us any good: Lord Lift thou up the light of thy Countenance upon us.  
And let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us, yea the work of our hands establish thou it.  
Forsake me not, O Lord, O my God be not far from me.  
Teach me to do thy Will, for thou art my God; thy Spirit is good: lead me into the Land of uprightness.  
O Most great and glorious God, the whole World is the work of thine hands, and thou governest all things both in Heaven and Earth: We do here admire and adore thy Wisdom, Power, and Goodness, which are so visible and illustrious in all the great Works of Creation and Providence: and we do humbly acknowledge our dependence upon thee, who art the Author of our Life and the support of our Being; by thee we have have been preserved and nourished ever since we were born: and 'tis of thy care and kindness that we are still sustained from morning to evening, and from evening to morning. When we consider the frailty of our nature, and the many provocations of our life; we see great reason to confess that 'tis of thy mercy we are not consumed. Grant, O Lord, that thy long suffering and goodness may lead us to repentance: and as thy mercies are new to us every morning, so we may renew our serious purposes of walking before thee in holiness and righteousness all our days. Remember not against us the errors of our former life, neither punish us as we have deserved, but through the redemption of thy beloved Son, grant us pardon and reconciliation: and make us partakers of all those rich benefits which he hath purchased. And let the grace of God which hath brought Salvation, teach us to deny all ungodliness and worldly lusts; to live in the pious fear of thee, and in faithful obedience to thy holy Laws. But because of ourselves we cannot stand upright, let thy Grace be always sufficient for us; strengthen us with all Spiritual Might in the inner man, that neither our own corrupt affections nor yet the snares and temptations of the World, may ever cause us to departed from thee, but grant that the Principles of faith and holiness being firmly rooted in us, we may be always steadfast and  in our Christian Practice; suffer us not to be too much in love with the things of this World, nor to lay up our treasure here on Earth: but grant that our affections may be chief set on things above, and our treasure laid up in Heaven, where it will never perish nor be taken from us; while we are busy about many things that concern this present life, help us still to remember the one thing necessary, making it our greatest care to provide for our eternal State in the life hereafter. As long as thou shalt continue our abode in this World, let thy good Providence watch over our persons and supply all our wants; help us to be thankful in prosperity, patiented in affliction, and in every condition to be therewith content; and do thou so order and govern the several events and passages of our life, that they may all help us forward in our way to Heaven.  
O Lord, defend and preserve thy Church Universal, enlarge its borders, and purge it more and more from all Error and Corruption; bless this Land of our Nativity with Peace and Unity, with the continuance of thy Truth and Gospel, the increase of righteousness and all Christian virtues. Bless the King's Majesty with sound wisdom, and all princely endowments, that his Reign may be prosperous, and the People happy under him; be favourable to all our Friends and Relations, bestowing upon them all those good things that may be for their comfort in this life, and their eternal happiness in that to come. Extend thy pity to such as labour under any trouble or distress; give them strength to bear their affliction, and in thy due time an happy deliverance.  
We do also present unto thee our sacrifice of Praise and Thanksgiving for thy care over us the night past; that our bodies have been refreshed with sleep, and our life continued to another day; as thou dost afford us a longer time in the land of the living, so lengthen out thy favour and loving kindness, by which alone our life can be safe and comfortable to us; and teach us so to number our days that we may apply our hearts to heavenly wisdom; to make a right use of our time by doing good works while it is day, because the night is coming in which none can work.  
O Lord let thy good Providence and heavenly Grace be present with us, and watching over us throughout this day, to secure us from dangers and every unhappy accident, to preserve us from evil actions, and to assist us in those that be good; make our way prosperous in every business and undertaking, and guide us always by thy Counsels till we shall come to thine everlasting Kingdom, Through thy rich mercy in our blessed 
Sunday Morning  Saviour Jesus Christ: in whose name and merits we offer up these our Petitions, and conclude them in his own words.  
Our Father which art in Heaven, hallowed be thy Name, thy Kingdom come, thy Will be done in Earth as it is in Heaven; give us this day our daily bread, and forgive us our Trespasses as we forgive them that trespass against us; and lead us not into temptation: but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.  
Thy grace, O Lord Jesus Christ, thy love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us all this day and for ever.   

A Psalm and Prayer for the Morning on the Lord's day.  
BY the Word of the Lord were the Heavens made, and all the Host of them by the breath of his mouth.  
He gathereth all the waters of the Sea together as a heap, he layeth up the deep in Storehouses.  
Let all the earth fear the Lord, and all the Inhabitants of the World stand in awe of him.  
For he spoke and it was done, he commanded and it stood fast.  
Know ye that the Lord he is good, it is he that hath made us and not we ourselves, we are his People and the Sheep of his Pasture.  
Enter into his Gates with Thanksgiving, and into his Courts with Praise, be thankful unto him and bless his Name.  
They that trust in their Wealth, and boast themselves in the multitude of their riches.  
None of them can by any means redeem his brother, nor give to God a ransom for him.  
But God will redeem my soul from the power of the grave, for he shall receive me.  
I have set the Lord always before me, because he is at my right hand, I shall not be moved.  
Therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope.  
For thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy one to see corruption.  
O how amiable are thy Tabernacles, O Lord of Hosts?  
My soul longeth, even fainteth for the Courts of the Lord: my heart and my flesh cryeth for the living God.  
One day in thy Courts is better than a thousand.  
I had rather be a doorkeeper in the house of my God, than to dwell in the Tents of wickedness.  
For the Lord God is a Sun and a shield, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.  
O come, let us worship and bow down before the Lord our Maker.  
For he is our God, and we are the People of his Pasture, and the sheep of his hand.  
To day if ye will hear his voice, harden not your hearts.  
ALmighty God who art great and glorious, infinite in all perfections, and of incomprehensible Majesty; in comparison of whom the Princes of the earth are but vile Worms, and all the Nations of the World less than nothing and vanity. Thou deservest to be feared and magnified, to be adored and praised, and 'tis our greatest honour to wait upon thee; thy service is the most perfect freedom, and we cannot, but think it very meet and reasonable, that a good part of our time should be devoted to thee and thine honour: yea our whole life is too little to celebrate, as we ought, the excellence of thy divine Nature and of thy great Works.  
O Lord, this admirable Fabric of the World is of thy making; for in six days were all things Created by thee, and the Seventh day in which thou didst cease from thy Work, thou didst set apart for an holy Sabbath, in which the Sons of men might remember thy Creation, and honour thee for it.  
Wherefore on this day of our religious rest, we desire to meditate and admire that wonderful workmanship which doth appear in thy Creatures.  
By the Word of the Lord were the Heavens made, with all that glorious Host of Sun, Moon, and Stars, thou hast founded the earth beneath and given life and breath to all things living. We acknowledge thy signal kindness to ourselves above the rest of thy Creatures, in that thou didst Create man after thine own Image, making him little lower than the Angels; that thou hast given him dominion over the works of thine hands, and made him capable of eternal happiness in the service and enjoyment of thyself.  
O Lord, how manifold are thy works? in wisdom hast thou made them all, the earth is full of thy riches; and what is man that thou shouldest magnify him? That thou shouldest set thine heart upon him?  
We do likewise extol thy love to mankind, which hath been further shown in the great work of our Redemption. That after we had broken the Laws of our Creation by sinning against thee, had fallen short of the glory of God, and were become liable to Death and Hell, thou wert pleased to send thine only begotten Son out of thine own bosom to save us from destruction, and restore us again to thy love and favour, who took on him the form of a Servant, lived a persecuted life, died a painful and ignominious death for us men and for our Salvation; he did alone thy justice by the Sacrifice of himself; overcame Death and the Grave, and finished our Redemption by rising to life the third day, when he was declared to be the Son of God with power by his wonderful Resurrection, which we and all thy Church do this day commemorate.  
O God, thine acts of favour have been thus great and admirable to us-ward, we do therefore offer up our hearty praise and thanksgiving for the discoveries of thy Wisdom, Power, and Goodness, in the Creation of us and the whole World; for thy compassion and rich grace, in and through our blessed Saviour Jesus Christ.  
And we do here with deep Repentance humble ourselves, for that our lives have not better answered such obligations of thine to duty and obedience; for we have sinned against thee as thou art our Creator, by not loving and fearing thee as thou hast deserved, by neglecting thy service, and employing our souls and bodies, which thou hast made, in actions displeasing to thee, and which thou hast forbidden. We have offended thee as the Author of our Redemption, by not receiving the Gospel with a due love and esteem thereof, nor conforming our lives to its holy precepts, nor walking suitably to that abundant grace, which hath therein appeared, teaching us to deny all ungodliness and worldly lusts.  
But, O thou Father of Mercies, who delightest not in the death of sinners, be thou pleased to pardon and justify; to do away our iniquities, and receive us graciously; bless unto us all the means of grace, and the opportunities of receiving instruction from thine holy Word. When we appear before thee in the Congregation of thy people, help us to be serious and devout as in thy presence, to join in Prayer with an intent and fervent mind, and to hear thy Word with reverence and submission; that by an attendance on thine holy Ordinances; we may increase in Piety, and all the Graces of Christian Holiness; for the righteousness and merits of that holy One, who died for our sins and risen again for our Justification.  
And we do also humbly beg for his sake, that thou wouldst grant unto us thine holy Spirit and Heavenly Grace, whereby thine Image may be renewed in us, that we may from henceforth honour and serve thee from whom we have received our being, and help us more and more to conform ourselves to the death of Christ by dying to sin, and to his Resurrection by rising to holiness and newness of life. To this good end we pray thee to grant that on this thine holy Day, we may sanctify thine holy Name, that our thoughts may be heavenly, and our affections set on things above; that we may take delight in the exercises of religion and may be in thy fear all the day long.  
Bless thy Church and be thou graciously present in all Christian Assemblies throughout the World, to hear the Prayers they shall this day put up, and to prosper thy Word which shall be Preached, that it may become effectual for pulling down the Kingdom of Satan, and for edifying the body of Christ in sound Faith and real Godliness.  
Let the light of thy glorious Gospel be spread abroad, and the borders of thy Son's kingdom daily enlarged. Call home thine ancient people the Jews, and bring in the fullness of the Gentiles, that all the Nations of the earth may be one sheepfold under the one great shepherd of Souls.  
We implore thy particular kindness for this Church and Kingdom; and more especially for the King's Majesty, that he may have Wisdom, Justice, Piety, and all princely virtues, to govern according to thy Will for thy glory and the good of thy people. And let thy true religion be continued to us for all generations.  
We present unto thee our hearty thanks for thy many and great benefits vouchsafed to us; for our excellent being, our preservation hitherto, and all temporal enjoyments: for our birth and education in a place where the truth and purity of thy Gospel is professed and taught, where we have the freedom of worshipping thee according to thy Will, and do enjoy the precious means of Grace and Salvation.  
Good Lord help us to make a wise and Christian use of all thy blessings, to improve all spiritual advantages for the good and happiness of our souls; that having well employed the Talents committed to us, we may at length be approved by thee as good and faithful servants, and may enter into the joy of our Lord; to which blessedness do thou in thy good time bring us all, through thy mercy in Jesus Christ, in whose name and mediation we beg thy gracious acceptance of our Persons and Prayers; which we further recommend unto thee in his words.  
Our Father which art in Heaven, hallowed be thy Name; thy Kingdom come; thy Will be done in Earth as it is in Heaven; give us this day our daily bread; and forgive us our trespasses as we forgive them that trespass against us: and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.  
Thy grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us all evermore.    

FAMILY DEVOTIONS FOR THE EVENING.  

A short Prayer before Reading the Scripture.  
ALmighty Creator and 
Evening  most wise Governor of all the World, thou art God, and there is none beside thee, and thou only art to be worshipped; 'tis of thy mercy and happy forbearance that we are yet alive, and 'tis the greatest happiness of our life, that we can thus attend upon thee to hear thee speaking to us in thy written Word, and to speak unto thee ourselves by our Prayers and Supplications: O Lord draw near to us, with thy favourable mercies, while we approach to thee in our humble duty; have a gracious regard to this our evening Sacrifice, and let thy good Spirit help our Infirmities; since thou hast appointed the holy Scripture for a Rule of our Faith, and a Law to all our actions, grant that we may attend thereunto with godly reverence; let thy word dwell richly in us, and have a powerful influence on our hearts and lives; that having obeyed thy Will here on earth, we may receive the promise of eternal life in thine heavenly Kingdom, through our Lord Jesus Christ: to whom with thyself and the holy Ghost be all honour and glory world without end, Amen.   

A Psalm and Prayer for the Evening.  
O Give thanks unto the Lord for he is good, for his mercy endureth for ever.  
To him that made great lights, for his mercy endureth for ever.  
The Sun to rule by day, the Moon and Stars to rule by night, for his mercy endureth for ever.  
O Lord thou hast searched me and known me.  
Thou compassest my path and my lying down, and art acquainted with all my ways.  
If I say, surely the darkness shall cover me, even the night shineth as the day, the darkness and the light are both alike to thee.  
I will say of the Lord, he is my refuge, my God, in him will I trust.  
He shall cover thee with his Feathers, and under his Wings shalt thou trust, his truth shall be thy shield and buckler.  
Thou shalt not be afraid for the terror by night, and the arrow that flieth by day.  
Nor for the pestilence that walketh in darkness, nor the destruction that walketh at noon day.  
Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.  
O Almighty and most glorious God, Creator of Heaven and Earth; we acknowledge our dependence on thee; for we are the work of thine hands, and in thee we live, move and have our being; wherefore our souls and bodies which thou hast made and hitherto preserved, we do humbly prostrate at thy Footstool, ascribing unto thee honour and worship, adoration and praise, and with lowly subjection submitting ourselves to thy most great and excellent Majesty. 'Tis thy wonderful condescension that thou dost permit vile dust and ashes to have freedom of access to thy Throne of grace; that thou art pleased to invite and command us to present our supplications.  
We are altogether unworthy to speak unto thee; and by reason of our manifold sins do justly deserve thou shouldest reject both our persons and prayers; for the thoughts and imaginations of our hearts, the course and practice of our life have been exceeding evil, and that continually: We have obeyed the lusts of our depraved nature more than the precepts of thy sacred Word, and have complied with the temptations of Satan rather than the motions of thy blessed Spirit; thy Law which is holy, just, and good, we have broken from day to day: and also slighted and abused the riches of thy grace discovered in the Gospel; wherefore to us belongs nothing but shame and punishment: but with thee there is mercy, and with thy Son plenteous redemption; we beseech thee therefore for thy mercy's sake, and for thy Son's sake whom thou hast made a Sacrifice for sin, that thou wouldst blot out all our transgressions and remember our iniquities no more; deal not with us after the strictness of thy Law, but according to the gracious terms of the new Covenant, in which thou dost promise pardon and reconciliation to all repenting Sinners. We do here profess our deep sorrow and humiliation for all our sins past, and our serious resolution to lead the future part of our life in holy obedience to thy Will and Commands.  
But for as much as our sufficiency is of thee, and of ourselves alone we can do nothing that shall be good and acceptable in thy sight, be thou pleased to supply our defects and strengthen our weakness; let thine holy Spirit lead us into truth, and assist us in every good Duty. Writ thy Law in our inward parts, and put thy fear into our hearts that we may never departed from thee.  
Prepare us, O Lord, for all events of thy providence, that in every condition we may be therewith content; and grant whatever things shall befall us in this World, they may work together for good, and be a furtherance to us in our service of thee, and in our passage to eternal happiness.  
And because thou hast commanded that Prayers and Intercessions be made for all men, we beg thy mercy for the whole race of Mankind, that the light of thy Gospel may shine upon all the Earth, and every Nation thereof may partake of Christ and the benefits of his Redemption.  
Bless thy Church Universal, that it may flourish more and more in purity of truth and holiness; and that the Gates of Hell may never prevail against it.  
Vouchsafe thy special care and kindness to this Church and Kingdom to which we belong; preserve the religion professed among us from error and corruption; let piety, justice, and sobriety, increase and abound; that thou mayest delight in us to do us good; for those happy ends bless him whom thou hast anointed King over us; fill him with sound wisdom and all princely virtues, that so he may rule for thee here, and be rewarded by thee in thy Kingdom of Glory.  
We crave thy choicest blessings for all to whom we have any particular obligation; be thou a friend to our friends, to all who have done us good or do wish us well.  
Extend thy fatherly compassion to such as be in any affliction or distress, whether of body or mind; comfort the sorrowful, relieve those that are in want, send ease to all that are under any sickness or pain, relieve the oppressed, give thy consolation and support to all who are persecuted for righteousness sake, and in thy due time redeem thine Israel out of all his troubles.  
We do likewise present unto thee our humble thanks for all thy mercies and benefits so plentifully conferred upon us; for our being and the preservation thereof, for all the good things appertaining to the present life. But above all we bless thee for giving thy Son to be our Redeemer, for revealing to us the way of Life and Salvation by the holy Scriptures; for thine Ordinances and all the means of Grace, and for any measure of Faith and Holiness thou hast wrought in us. We thank thee for thy good providence over us the day past, that thou hast supplied our necessities, preserved us from dangers and prolonged our life hitherto. And praised be thy wisdom and goodness for appointing the constant successions of day and night, that man may go forth to his work until the Evening, and then return to his place of rest and sleep. O thou Keeper of Israel, who dost neither slumber nor sleep, watch over us in our lying down, and let thine Angels guard our Habitations; grant us to be refreshed with quiet and comfortable repose, and that we may awake in health and safety the next morning; let thy goodness, O Lord, continually follow us through all the parts and passages of our life, till thou shalt bring us to thine everlasting Kingdom, through Jesus Christ our blessed Saviour: in whose Words we continue to pray unto thee.  
Our Father which art in Heaven, hallowed be thy Name; thy Kingdom come; thy Will be done in Earth as it is in Heaven; give us this day our daily bread; and forgive us our trespasses as we forgive them that trespass against us: and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.  
Thy grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us and abide with us, henceforth and for evermore.   

Another Psalm and Prayer for the Evening.  
BLess the Lord, o my soul: O Lord thou art become exceeding glorious, thou art clothed with Honour and Majesty.  
Thou hast appointed the Moon for seasons, and the Sun knoweth his going down.  
Thou makest darkness, and it is night wherein all the beasts of the Forest do creep forth.  
Man goeth forth to his work, and to his labour until the evening.  
O Lord, how manifold are thy works? in wisdom hast thou made them all, the earth is full of thy riches.  
The Lord will command his loving kindness in the day time, and in the night his Song shall be with me, and my Prayer unto the God of my life.  
My soul shall be satisfied as with marrow and fatness, and my mouth shall praise him with joyful lips.  
When I remember thee upon my bed, and meditate on thee in the night watches.  
Except the Lord build the house they labour in vain that build it, except the Lord keep the City the watchman waketh but in vain.  
It is vain to rise early and sit up late, to eat the bread of carefulness, for so he giveth his beloved sleep.  
Consider and hear me, O Lord, my God, lighten mine eyes, lest I sleep the sleep of death.  
ALmighty God our heavenly Father, who hast commanded us by Prayers and Supplication to make known our requests unto thee, and dost promise thy gracious presence, where two or three are gathered together in thy Name; we vile Creatures do here present ourselves and our Prayers to thy divine Majesty, humbly confessing that we are unworthy to lift up our eyes to Heaven the place of thine holy Habitation, because we have sinned against Heaven and before thee, and do not deserve to be owned for thy Children; the inward thoughts and affections of our heart, the words and actions of our outward life have been very evil and that continually. We have been exceeding careless and defective in our Devotion and Piety towards God, in the acts of charity and brotherly kindness we own to men, and in that mortification and self-denial which thy Gospel doth require; the inclinations of our own corrupt nature, we have more readily obeyed than the righteous commands of thine excellent Laws; and our care hath been much greater about the things of this present life which are earthly and perishing, then about things heavenly and spiritual, belonging to the life immortal. We do therefore with shame and repentance humble ourselves, beseeching thee for the Merits and Mediation of thy blessed Son to pardon all our offences, and to receive us into thy love and favour as perfectly reconciled; let not our former unthankfulness or abuse of mercies, withhold from us the gifts of thy bounty; but be thou pleased to bestow and continue to us all the good things that may be requisite and convenient for our comfortable subsistence in this World, and for our eternal happiness in the life to come. O Lord, our Governor who orderest all things both in Heaven and earth, guide and dispose all the affairs and occurrences of our present condition, as may be most for thy glory and our real benefit; preserve to us the health of our bodies, the use of our reason, of our senses and other necessary faculties; and let thy good providence still watch over us to defend us from evil and to do us good. More especially, we beg the blessings of thy divine Grace for the sanctification of our hearts and lives; enlighten our minds with the saving knowledge of thyself and of Jesus Christ, whom to know is life eternal; regulate our wills and affections, that we may choose what thou dost approve, and refuse whatever thou hast forbidden, that our love may be to thy Law and our chief delight in doing thy Commandments, and that we may hate every evil work. every our souls with all Christian Virtues, whereby we may be qualified to honour and serve thee, to lead a sober, righteous, and godly life, with a Conscience void of offence both towards thee, and towards all men. Amidst all the dangers and temptations of this mortal state, let thine Almighty power be our shield and support, give us minds suitable and prepared for every dispensation of thy providence, that no events whether prosperous or afflicting may do us any harm; but that we may be constant and steady in our Faith and Duty, and by a continuance of well doing, may attain that life Eternal and Crown of Glory which thou hast promised.  
Bless thy Church throughout the World, that it may flourish in truth and holiness, and remain safe from all persecuting Powers. Be thou favourable to this Church and Kingdom to which we belong, continue thy Gospel to us, and grant that Piety, Justice, and whatever is is requisite to make us a good and happy people may increase and abound.  
We implore thy pity for all in any trouble or calamity, whether of Soul or Body, that thou wouldst please to afford them thy comfort and seasonable relief.  
And we likewise beg thy favour and special kindness, for all our friends, that thou wouldst bestow thy blessings upon them both for life and godliness.  
Accept, O Lord our return of thanks for thy goodness continued to us the day past, that thou dost still supply us with accommodations for the support and comfort of our lives: that thou hast preserved us from many evils, which if left to ourselves we should have fallen into: and that we are still alive, whereas so many others have been this day cut off from the land of the living; we bless thee for sparing us so long, and granting us so large a time for making our calling and election sure; help us to improve thy long-suffering and the day of Grace, by working out our own salvation: That when ever thou shalt call us hence, we may be ready and prepared to enter into the joy of our Lord.  
We commend our persons and all belonging to us, to thy care and protection, this night defend us from our ghostly enemies, and let no evil come nigh our dwelling; grant us a quiet and comfortable repose, and that we may awake in safety the next morning, disposed both in body and mind for thy service.  
Hear us, O merciful Father, and fulfil our desires for the sake of our blessed Saviour who sitteth at thy right hand, in whose words we continue to pray unto thee.  
Our Father which art in Heaven, hallowed be thy Name, thy Kingdom come, thy Will be done in Earth as it is in Heaven; give us this day our daily bread, and forgive us our Trespasses as we forgive them that trespass against us; and lead us not into temptation: but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.  
Thy Grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us and abide with us henceforth and for ever.   

A Psalm and Prayer for the Evening 
Sunday Evening  on the Lord's day.  
O Lord how manifold are thy works? in wisdom hast thou made them all: the earth is full of thy riches.  
When I consider thy Heavens the work of thy fingers, the Moon and the Stars which thou hast ordained.  
What is man that thou art mindful of him, and the Son of man that thou visitest him?  
For thou hast made him little lower than the Angels, and hast crowned him with glory and honour.  
Thou madest him to have dominion over the works of thine hands, thou hast put all things under his feet.  
Why do the heathen rage, and the people imagine a vain thing?  
The Kings of the earth set themselves, and the Princes take Counsel together against the Lord and against his anointed.  
Let us break his bands asunder, and cast away their cords from us.  
He that sitteth in the Heavens shall laugh, the Lord shall have them in derision.  
Then shall he speak unto them in his wrath, and vex them in his sore displeasure.  
Yea, I have set my King upon my holy hill of Zion.  
I will declare the decree the Lord hath said unto me, thou art my Son this day have I begotten thee.  
Ask of me and I will give thee the heathen for thine inheritance, and the uttermost part of the earth for thy possession.  
The Lord hath sent redemption unto his people, he hath commanded his covenant for ever, holy and reverend is his name.  
He hath showed his word unto Jacob, his Statutes and his judgements unto Israel.  
He hath not dealt so with any nation, and for his judgements they have not known them, praise ye the Lord.  
ALmighty and most glorious God, we acknowledge thy great grace and favour in permitting us to wait upon thee from time to time with our devotion and supplications: thou art most perfect and happy in thyself, not needing any service of ours, and yet thou art pleased to invite and command us to come unto thee: thou art the high and lofty one, the Maker and Governor of all the World, and yet dost condescend to receive the addresses of us thy Creatures, who are vile dust and ashes.  
We must confess, O Lord, that our righteousness doth not extend to thee, nor can our religious performances deserve thine acceptance, for there is iniquity in our most holy things; we do not attend upon thee, with that humility and reverence, with that faith and fervency, which thou mayest justly require. When we draw near unto thee with our lips, our hearts are often far from thee; we present our bodies before thee, when the thoughts and affections of our souls are running after vanity.  
And since our best Duties are so liable to thy displeasure; how much more the ordinary and common actions of our life? and how can we stand before thy justice if thou shouldst call us to a strict account for all our careless omissions of Duties by thee required, and our many commissions of what thy Law hath expressly forbidden? If thou shouldst be extreme to mark what is done amiss, O Lord, who could abide it? but thou art a God full of compassion, and plenteous in mercy; and thou hast given thine own Son to be our Mediator; though we have no righteousness or oblation of our own that can procure thy favour, yet be thou gracious to us for the sake of him who is the Lord our righteousness, and for the merit of his most perfect Sacrifice which he made for us, when he offered up himself a Lamb without spot or blemish; let the blood of Christ cleanse us from all unrighteousness, and purge our conscience from dead works to serve the living God. And that we may from henceforth walk as the redeemed of the Lord unto all wellpleasing; give unto us thy grace and holy Spirit for the mortification of sin, and the sanctifying of us throughout in Soul, Spirit, and in Body; grant that our hearts and lives may be conformed to thy heavenly Will, and the Precepts of thine holy Gospel; that we may fear thee at all times, and love thee above all things, and serve thee with our chiefest care and endeavour; let not the love of any worldly good, or the fear of any temporal evil cause us to turn aside from thee into any sinful practice: but grant that we may still account it our highest interest to please thee and enjoy thy favour: and that we may be more careful and diligent in securing our eternal happiness hereafter then for the momentary things of this present life; help us often to consider the vanity of this World; the approach of death, and the certainty of a future judgement; and to fix our thoughts on the recompense of reward, that so we may be steadfast and , in the Duties of our Christian profession, as well knowing that our labour shall not be in vain in the Lord.  
And because our life is but a vapour which doth quickly vanish, and we know not how soon thou wilt bring us to the dust of death, give us daily to prepare for our great change, and to be doing good while we have time and opportunity, because there is no work nor understanding in the Grave whither we are going.  
We render our due thanks for thy great mercy and long suffering in the continuance of our life hitherto, and lengthening out unto us the day of Grace and Salvation; whereas so many others who might have lived to this time as well as we, have been removed from the land of the living. And we bless thy great name both in behalf of ourselves and this whole Nation, for the free use of the holy Scriptures, the truth of thy heavenly Doctrine, and the purity of thy Worship. That thou hast so long preserved the religion professed among us notwithstanding the many attempts that have been made against it; help us all to value and improve these inestimable blessings; and be thou pleased still to continue them to us for all generations. We thank thee in particular for the opportunities of waiting upon thee this day in the Duties of thy solemn Worship; pardon all the defects and infirmities of our religious service: accept our Devotions at the hands of our great high Priest, and let the Prayers of us and thy whole Church obtain thy gracious acceptance as presented to thee, with the incense of his Merits.  
Let thy word abide in us, taking root in our hearts, and bringing forth good fruit in our life and actions; and grant that all the pious instructions we at any time receive, may prove effectual for building us up in our holy Faith, and helping us forward in the way of holiness, which leadeth to eternal life.  
We beg thy mercy for all those Nations, which yet sit in darkness and in the shadow of death, that the Sun of Righteousness may arise upon them to guide their feet into the way of peace. And be thou pleased to extend thy fatherly piety to all the distressed Members of thy Church, giving them seasonable relief in all their afflictions and necessities; more especially be thou near at hand to the comfort and deliverance of all those who are any where oppressed or persecuted for the sake of thy Truth and Gospel, and grant that the rage of thine and thy people's enemies may be at length restrained; cause the wickedness of the wicked to come to a perpetual end, but let the just be established.  
We recommend to thy special care our own particular friends, and all more nearly related to us, that thou wouldst bless them in their souls and bodies, and give them all the good things, that may be for their prosperity here, and their eternal happiness hereafter.  
Finally, we desire for ourselves thy favourable kindness this ensuing night; grant us to lie down in peace with thee, and under thy protection; let thy watchful providence secure us from all the perils of darkness; and command thine holy Angels to be our defence against that evil one, who like a roaring Lion seeketh day and night whom he may devour; give us a sweet repose, and bring us in safety to another day. And grant that all the days of our life we may honour and serve thee, and at length receive the glorious reward of everlasting life, through Jesus Christ: in whose blessed Name and Words, we further pray unto thee.  
Our Father which art in Heaven, hallowed be thy Name, thy Kingdom come, thy Will be done in Earth as it is in Heaven; give us this day our daily bread; and forgive us our trepasses, as we forgive them that trespass against us; and lead us not into temptation, but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever. Amen.  
Thy Grace, O Lord Jesus Christ, thy Love, O Heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us this Night and for evermore.    

DEVOTIONS When any Person is sick.  

A short Prayer, with which to begin.  
ALmighty God, who hearest 
In sickness  Prayer, and art near unto all that call upon thee; thou art our only refuge in trouble, and hast commanded us in the time of sickness to Pray one for another that we may be healed. O let our cry come unto thee, and be thou entreated for thy Servant who is afflicted in body. We do confess, we are altogether unworthy to intercede with thee, by reason of our manifold sins, for which we do here humble ourselves with hearty repentance, most earnestly begging thy gracious pardon for the sake of our blessed Redeemer, who is the Lamb of God that taketh away the sins of the World; through him be thou reconciled unto us, and with Fatherly compassion receive our Prayers which we do not presume to offer up, but in his Name and Mediation, who suffered for us and is ready to pity the sufferings of others. To him with thyself and the holy Ghost, be all Honour and Glory, world without end. Amen.   

These Portions of Scripture may be suitable to the condition of the Sick.  
Psalms 6. 25. 27. 31. 32. 34. 38. 42. 73. 88 103. Job 1. 2. 5. 7. Isa. 38. Lament. 3. Mat. 8. Rom. 8. 2 Cor. 4. and 5. Heb. 12.   

A Psalm.  
LIke as a Father pitieth his Children, so the Lord pitieth them that fear him.  
For he knoweth our frame, he remembreth that we are dust.  
As for man his days are as Grass, as a Flower of the Field, so he flourisheth.  
For the wind passeth over it and it is gone, and the place thereof shall know it no more.  
But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's Children.  
Blessed is he that considereth the poor, the Lord will deliver him in the time of trouble.  
The Lord will preserve him and keep him alive, and he shall be blessed upon earth.  
The Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness.  
Many are the afflictions of the righteous, but the Lord delivereth him out of them all.  
I looked on my right hand and beheld, but there was no man that would know me; refuge failed me and no man cared for my soul.  
I cried unto the Lord, I said thou art my refuge, and my portion in the land of the living.  
Attend unto my cry, for I am brought very low.  
Mine eyes are ever towards the Lord, for he shall pluck my feet out of the Net.  
Hear me speedily, O Lord, my spirit faileth me, hid not thy face from me, lest I be like unto them that go down into the pit.  
And enter not into judgement with thy Servant, for in thy sight shall no man living be justified.  
For thy name sake, O Lord, pardon mine iniquity, for it is great.  
Turn thee unto me and have mercy upon me, for I am desolate and afflicted.  
The troubles of mine heart are enlarged, o bring thou me out of my distresses.  
Look upon mine affliction and my pain, and forgive all my sins.  
Forsake me not, O Lord, O my God be not far from me.  
Make haste to help me, O Lord, my Salvation.   

The Prayer.  
O Lord our heavenly Father, who art a God full of compassion, and hast promised that if we call upon thee in trouble thou wilt deliver us, bow down thine ear to our supplications, and let us find mercy to help in this time of need.  
Our life is in thine hand, for in thee we live, and move, and have our being from day to day: and when thou hidest thy face we are troubled: at the breath of thy displeasure, we whither as Grass, and fade away as the flower of the Field; but thy Mercy is over all thy Works; thou dost not willingly afflict nor grieve the Children of men; thine anger endureth but for a moment; but in thy favour is life. O Lord, be favourable at this time and extend thy wont pity to thy Servant now labouring under thy visitation; who is there in heaven but thee? and there is none upon earth on whom we can rely for secure but thyself alone. Thou canst send ease and recovery, when humane skill and natural means do quite fail: and thou hast declared in thy Word that the Prayer of Faith shall save the sick. O Lord, strengthen our faith and fulfil thy gracious promise; our trust is only in thee, for on thee do we depend for life and health and all things. 'Tis thy property that thou dost kill and make alive, thou dost wound and also heal, that thou turnest man to destruction and sayest return ye Children of men.  
We do therefore most hearty beseech thee, O merciful Father, that as thou hast laid thine affliction on the person of thy Servant, so thou wouldst of thy tender compassion remove it from him (her); bless the means that may be used for his (her) recovery: rebuke the distemper, and if it be thy blessed Will, restore him (her) again to perfect health.  
O blessed Jesus, who when thou wast on earth hadst compassion on the sick, and didst go about healing all manner of diseases, show now thy pity, speak but the word and thy Servant shall be whole. Thou Lord our Redeemer, who hast taken our frail nature, and didst become like unto us in all things, Sin only excepted, have a fellow feeling, we pray thee, of our infirmities. Thou who art the mystical head of all the Faithful afford thy present kindness to this afflicted member of thine own body, which is the Church.  
Grant, O merciful Father, that while his (her) bodily weakness or pain shall continue, he (she) may have inward strength and comfort in the soul. Vouchsafe unto him (her) the constant use of his (her) reason and understanding, and a pious exercise of all Christian graces. Enable him (her) with unfeigned repentance to lament the errors of his (her) whole life, and by a lively Faith to lay hold on the Merits of Christ for Pardon and Salvation; help him (her) with submission and godly patience to bear thy chastisement, resigning himself (herself) to thy good pleasure; and let his (her) whole trust and confidence be in thee and thy gracious promises. Grant him (her) a full remission of all his (her) sins, and a comfortable assurance of thy love and favour, which is more  than life itself.  
O most wise and powerful God, who canst make all things work together for good, sanctify this thy fatherly correction, that it may turn to his (her) spiritual benefit, and let the issue thereof be comfortable and happy; grant that the affliction, which at present doth seem grievous, may afterward yield the peaceable fruits of righteousness, and that it may make him (her) more fit and prepared for that happy state in which there shall be no more sickness nor ●orrow, but all fullness of joy and pleasure for evermore.  
And help us all seriously to consider our own frailty and the great uncertainty of our present life, to live in expectation of death, and by a constant practice of holiness to lay up for ourselves a good foundation against the time to come; that when this earthly Tabernacle shall be dissolved, we may be received into an eternal habitation in the highest Heavens. Good Lord hear our prayer and let our supplications find a gracious acceptance through the worthiness of him, who is our Intercessor at thy right hand: In whose holy words, we further call upon thee.  
Our Father which art in Heaven, hallowed be thy Name, thy Kingdom come, thy Will be done in Earth as it is in Heaven; give us this day our daily bread, and forgive us our Trespasses as we forgive them that trespass against us; and lead us not into temptation: but deliver us from evil, for thine is the Kingdom, the Power, and the Glory, for ever and ever, Amen.  
Thy Grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with us and abide with us henceforth and for ever. Amen.    

A PERSUASIVE TO Private Devotion.   

A PERSUASIVE TO Private Devotion.  
ALTHOUGH it be the more eminent part of our Christian Devotion, when we join with others in the Service of God (who is thereby openly owned and honoured by us, and we do by our concurrence, both encourage and assist the Piety of others) whether it be in the greater Assemblies of the Church, or the lesser of Families at home: yet however it must be said, that this alone doth by no means fulfil our duty to God, nor yet sufficiently answer the needs and exigencies of our own State; and therefore private and single Devotion, ought also to be minded by all who would please the Almighty and enjoy his favour, by all who would consult their safety amidst the many particular circumstances and emergencies of their life; and every Christian should think of religious Worship (as one of the Ancients doth teach him) That it must not only be performed in the Church but also in the Family and in his private Chamber: that he have God always hallowed in his heart for that he himself is the Temple of God 
a Lact. l. 6. de ver. Cult. cap. 25. .  
And by another before him, it is given for a note of a good Christian, that he will pray in every place, but so as not to appear openly to others to do it 
b Clem. Alex. Strom. 7. . Thou must have (saith a third) thy private prayers, which God may see in secret, and reward thee for them openly 
c Basil. in Asc. Tom. 2 p. 181. .  
Under this private Devotion in its full notion are comprised Prayer, Meditation, reading of the holy Scriptures, and other pious Books; and though we shall proceed with respect to the first of these especially, yet we would not be thought to divide such good company, but while recommending private Prayer to intent Meditation and Reading too; they do indeed mutually assist each other, and we cannot be without either of them. Now to enforce this excellent Duty in which both the reality and comfort of a Christian do so very much consist, we shall briefly propose some persuasive considerations, which may easily prevail on all who are truly disposed to the Practice of Religion, or the prosecution of their own interest.  
I. It doth appear out of holy Scripture, that we are not only to worship God and call upon him in company with others, but that he expects moreover, to be honoured by the devout service of every man singly and apart, and that each person in his own behalf, should seek unto him for his benefits: this is manifestly contained in those Texts, where it is given in charge that every one address himself to God on his own particular occasions; as to call upon him in the day of trouble 
c Psal. 50. 15. , and if any man be afflicted let him pray 
d Jam. 5. 13. ; In which places it cannot only be meant that the party afflicted is to crave the Prayers of the Congregation, or of the Minister where he lives; but chief at least, that he is himself alone to call upon God and supplicate for his help and deliverance; and this must be done in many sad cases which afford no opportunity of having the Prayers of others; again when we are bid in every thing to make known our requests 
e Phil. 4. 6. , it must needs intent that we are to do it in particular cases and matters of private concern; though they fall not under the public or ordinary Prayers.  
And when 'tis commanded that in all places we lift up holy hands 
f 1 Tim. 2. 8. , it doth certainly include the places of our privacy and retirement; and this Text, Mr. Mede will have peculiarly understood of private Prayer 
g Conc. Lat. De Vener. Sac. . But the precept of our Saviour is very express, Enter into thy Closet, and when thou hast shut the door pray to thy Father which is in secret 
h Mat. 6. 6. ; the words are plain, and to neglect the duty enjoined in them is to live in a known sin, which we are highly concerned to beware of as we tender the safety of our souls.  
II. Let us set before us the examples of eminent and renowned persons by whose practice this Duty of private Devotion is recommended to us. That it was in use with the holy Patriarches of old doth appear on sacred Record; of Abraham, Gen. 15. 2. and Chap. 17. 18. of Isaac, Gen. 25. 21. and of Jacob, Gen. 32. 9 Concerning Isaac that other Text, Gen. 24. 63. might also be added, where it is in our translation, that he went out to meditate in the Eventide; but the original word doth signify submissa voce loqui labio tenùs murmurare, to speak just moving the lips, without any audible sound, as is wont to be in private prayer more than in meditation, and thus it was in the supplication of Hannah 
i 1 Sam. 1. 13. ; but that the Verb in that place may signify to pray doth appear from hence, that the Substantive coming from it is used for Prayer, in other Texts of Scripture; as Psal. 5. 1. and 19 14. and therefore both in the Caldee Paraphrase and the Arabic version, it is: And Isaac went out to pray; likewise it is thus understood by Munster, Vatablus, and the same is approved by Grotius; we are also told by the first of these, that the Jews themselves have generally taken the Text in this sense; but whether it be meant of Prayer or Meditation, 'tis much indifferent to the present purpose, since the latter as well as the former is an act of Devotion 〈…〉 the resolved custom 〈…〉 devout Prince, 〈…〉 ●●●self to God three times every day: At Evening (saith he) and Morning, and at Noon will I pray 
k Psal. 55. 17. ; and the same was done by the Prophet Daniel; nor could any danger affright him from it; for notwithstanding a Royal decree to the contrary which made it Capital, in his Chamber he kneeled on his knees three times a day and prayed and gave thanks unto his God 
l Dan. 6. 10. . That the Apostle St. Peter was wont to retire for his Devotion, may be seen, Act. 10. 9 where 'tis said, that about the sixth hour (one of the usual times for that Duty) he went up upon the house to pray; choosing that place as most distant from all noise and disturbance; likewise St. Paul as we often read had his private Prayers; they were such in which he be sought the Lord thrice, that the Thorn in the Flesh might departed from him 
m 2 Cor. 12. 8. : and those wherein he did earnestly intercede for the Churches himself had planted; whereof there is mention in his Epistle to them 
n Eph. 1. 16. 3. 14. Phil. 1. 9 Col. 1. 9 .  
It is in Ecclesiastic History concerning James the brother of our Lord who for his eminent sanctity was surnamed, The Just, that by frequency of praying his Knees became void of sense, being hardened like those of a Camel 
o Eus. Hist. Eccles. l. 2. cap. 23. . And the learned Origen, as from his childhood he had been accustomed to religious Duties under the education of his good Father: So he was most strict in the Practice of his Devotion throughout his whole Life; all his time almost both by day and night, was divided between Prayer and Reading the Scriptures; nor would he take the natural refreshments of the body without those others of the soul; for whenever he sat down to meat somewhat of the Bible was still read, and the same was done at his lying down to sleep 
p Hieron. ad Marcel. Epist. 18. .  
The Emperor Constantine thought it his greatest honour to have access to God in private Devotion; for it is reported of him that notwithstanding all the affairs of his vast Empire: Every day at stated hours shutting himself up he alone conversed with his God 
q Euseb. de vit. Const. l. 4. c. 21. . And we read of our King Alfred, who wore the Crown of this Realm about nine hundred years ago, that as he allotted the one half of his Revenue to pious uses, so he devoted the like proportion of his time to the exercise of Religion: they who speak least say, that dividing the twenty four hours of each natural day into three parts, one eight hours he allowed himself for eating, sleeping, and recreation: another he consigned to hearing causes, doing justice, and other transactions of his Government: and all the rest he spent in Prayer, reading the Scriptures, and holy Meditation; he had usual times of Devotion, by night as well as by day, which he constantly observed; and he would often leave all company and go to the Church by himself alone that he might there worship God; he had a manual of devotion, which he always carried about with him; and on some leaves of Paper that were bound up with it for that purpose, he wrote down several pious sentences out of the holy Scriptures; which he used to read over for exciting his devotion; and to promote piety in all his Subjects, he began a translation of David's Psalms into the English tongue, though he did not live to finish the same 
r In vit. Aelf. per Aelf. Coll. Alumn. l. 3. p. 161. Bal. de Script. Cen. 2. n. 26. Speed. Hist. book 7. ch. 36. . But behold a greater than these, for our Saviour himself was very frequent in this retired exercise of Devotion; it was usual with him, as we read in the Evangelists, to withdraw himself from Company that he might pray alone 
s Mat. 14. 23. Mar. 1. 35. Luk. 5. 16. ; he did so thrice within a short space a little before the Jews laid hands on him 
t Mat. 29. 36, 39 42, 44. ; and he was one whole night at Prayer in the solitude of a Mountain 
u Luk. 6 12. ; this Practice of Christ is well enforced by St. Cyprian, Neither hath our Lord, by words only taught us to pray, but also by his own deeds, while praying frequently himself and making evident what we are to do by the testimony of his own example, as it is written: And he withdrew himself into the Wilderness and prayed; and again, he went out into a Mountain to pray, who was without sin, how much more doth it concern us to pray? if he watching throughout a whole night prayed with continued supplications, how much more ought we to watch by night in often repeating over our prayers 
* Cypr. de Orat. Dom. ?  
Nor may any pretend that these examples are above their imitation: or that it may not be expected the ordinary sort of Christians should come up to this pitch of piety, for we have further to add, that to worship God in private Prayer, hath been a common practice and that in all Religions. Among the Jews there were composed forms for every man's private use: and in these they did call upon God at certain hours every day; which they were careful to observe, wherever they happened to be, or in what business soever they might be engaged. Architectus, vel in culmine arboris, insidens asino, illicò descendat & recitet. When any usual time of Devotion should come: If a man were working on the house, or were in the top of a tree, or on the back of his Ass in the way, he was immediately to come down and rehearse his prayers; and they had beside Ejaculations, Prayers and Benedictions to be used on several occurrences. When any one did behold a place where some Miracle had been shown for the people of Israel, or where Idolatry had been rooted out, or a place in which there was then an Idol, he was to put up a short prayer; when any did see an Aethiopian, a Dwarf, one that was crooked, or any way maimed, he was to use a thanksgiving; when seeing a fair tree, or a beautiful face, he was to give thanks, saying blessed be God who is the author of all beauty in the Creature, etc. 
w See Dr. Lightfoot Hor. Heb. in cap. 6. Mat.  Cornelius was but a Jewish Proselyte, and not one of them neither who were Proselytes of Justice, so as to be admitted a Member of that Church, and to join with them in the holy place of the Temple: but he was only a Proselyte of the Gates, uncircumcised, and not conforming, save to the seven Precepts of Noah; so that he was still reputed as a Gentile, and had no entrance into the Temple nearer than the atrium Gentium & immundorum, the outer Court of the Gentiles, and of the unclean, and yet of him it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devout man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constant in his prayers to God 
x Act. 10. 2, 3, 4. ; it was at the ninth hour, one of the ordinary times of Prayer, when being at his private Devotion, the Angel from God appeared to him directing him unto the way of Salvation by Christ.  
It will not seem much that this pious Duty hath been thus regarded by men of the true Religion, when we consider that even Mahometans and Heathens have practised the same.  
The Turks profess great strictness in Devotion as enjoined them by Mahomet their pretended Prophet, who in his Alcoran, calleth Prayer, The Pillar of Religion and the Key of Paradise; and hath required it to be performed five times every twenty four hours, the first time allotted for it is between day breaking and the rising of the Sun, the second at noon, the third between Noon and the going down of the Sun, the fourth at Sunsetting, the fifth at an hour and half in the Night; they allow nothing to hinder their observance of these, no not the decree of the Sultan should he command them any thing to be done when 'tis a time of Prayer; and they think they may not be diverted or break off abruptly, though an armed Enemy should be at their Camp or Gates, nor if a fire should happen in the very Chamber where a person is praying; how fixed and intent they would be thought to be in the acts of Devotion, we learn from one who knew them well and doth thus relate of them. The Turks with devout Ceremony and profound attention perform their holy Duties, supposing that prayer is become fruitless which is interrupted by scratching of the Head, rubbing the Hands, or any other gesture not essential to Prayer 
y Busbeq. Epist. 3. . They have indeed an ambitious affectation of being esteemed devout, and do betray their own hypocrisy and vain Glory in that they often choose to recite their private Prayers in places where they may be seen: and especially they love to do it, where there are any Christians to take notice of them.  
And as for the Heathen, though benighted as they were in the darkness of ignorance and superstition, yet they could see it to be both their duty and interest to make their particular addresses, to those whom they esteemed as Gods; that this was customary among them doth appear by that of Plato where he saith, The Gods did sometimes grant and at other times deny the petitions presented to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both privately and in public 
z Plat. Alceb. 2. ; and again in the same Dialogue using the same words, he mentions one petition, which the Lacedæmonians did still offer up as well in their private as public prayers; it is observed by Seneca that men were best pleased with the freedom of private Devotion; his words are, Men would be more sparing in making their Prayers, if they were to be made openly; so willing are we rather to pray secretly and within ourselves, even when our supplications are best 
a Sen. lib. 2. de Benef. cap. 1. ; and we find that this was not practised by such only as were more eminent in Virtue, but also by the common sort and those of the worst complexion; as doth appear by the sharp reflections both of Moralists and Poets, on the foul disorders of which many were supposed guilty in their secret Prayers, while presenting such Petitions to their Gods as they would not dare to utter in the hearing of men 
b Sen. de Benef. li. 6. cap. 38. and Epist. 10. Plutarch. de Defect. Orat. ; as when the Votary would pray: That such or such a person by whose death he was to gain an Estate might be taken out of the way 
c Pers. Sat. 2. ; that he might be able to defraud others and yet seem honest and religious all the while, that the night might hid his crimes and his deceits be always concealed from the notice of men 
d Hor. l. 1. Epist. 16. ; We do also meet with the Precepts given by some of their Philosophers, for directing men in their private Prayers; as that of Socrates, who taught, That a man should only beg for himself good things in general, leaving particulars to the Gods, who alone could know what would he fit for him 
e Val. Max. lib. 7. c. 2. ; and 'tis advice given in Plato that no man should be hasty in praying for any thing, but diligently consider, lest he should deceive himself in desiring things that be hurtful, while he thinks them good 
f Plat. Alcebiad. 2. . It was the saying of Athenodorus, sometime the Tutor of Tiberius, that men should ask nothing of God in private but what they might pray for in the hearing of others ᵍ; and Seneca doth advise, that a man pray for a sound mind, and first for the good health of his Soul, afterward of Body 
g Sen. Epist. 10. ; whereunto the Satirist doth agree in his orandum ut mens sit sana in corpore sano; and the same Moralist hath in that place subjoined this excellent rule in reference to private Prayer: so live thou with men as one seen by God, and so speak to God as if heard by men. The same is delivered by Macrobius, and he speaks of it as a known precept of Philosophy 
h Macroh. 1. Saturn. ; many instances do occur in Heathen Writers of persons represented making their particular Prayers for themselves, as in Homer, Virgil, Lucian, and others. In one of Plato's Dialogues, Socrates is brought in praying after this manner, O Loving Pan and all ye Gods that inhabit this place, grant to me that I may be beautified in my soul, and whatever good things I possess without, they may be a kind furtherance to those which I have within me: that I may esteem the wise man alone to be truly rich, and may attain so much of this kind of riches as none can bear or carry away, but he that is good 
i Plat. in Phaedro. . And there is extant a Prayer of the Lyric Poet from his own hand, That Apollo (whom he invokes) would grant him to enjoy the good things he had acquired, with health of body, and a sound mind, and that he might pass his old age with reputation and delight 
k Hor. car. l. 1. Ode 31. . It doth thus abundantly appear, that the Gentile-Worshippers did privately and apart adore their Gods, putting up Prayers to them, and I have the longer insisted on it, that it may shame the Christians out of their neglect herein; who profess a Religion that prescribeth the strictest rules of Piety; who are also clearly instructed out of the holy Scripture concerning their Duty to God, and have singular inducements to the performance of it. And since they who wanted all these advantages could yet esteem it their necessary duty, to be singly devout as well as in company with others, it must be a strange piece of irreligion in us, if we think it too great trouble to wait on the living and true God with our private supplications: and it will be altogether inexcusable, should we confine our Worship of him to the Christian Assemblies: as if it were not worth while to serve God, but where we may be seen by men.  
III. There are so many private concerns and accidental occurrences to each Christian, as make it altogether necessary that he apply himself to God in secret prayer; as when he is to confess or beg the pardon of any particular sin he hath unhappily fallen into; or to desire the removal of some present affliction on himself or belonging to him; when he is to implore the assistance of divine Grace against some Temptation with which he is beset, or the protection of divine Providence from an imminent danger whereof he is afraid: when concerned to crave the presence and blessing of God in any business or undertaking, wherein he may be engaged, or to return him due thanks for some special mercy he hath lately received. Now if the case be thus private and particular, 'tis requisite our Prayers should be so too: which cannot be as it ought, either with respect to God or ourselves, unless suitable to such like occasions whenever they shall happen. And we find in Scripture, how the Servants of God have used to adopt their devotion to their present exigence, and the various circumstances of their condition; as Jacob in that Prayer of his, when under apprehension of violence from Esau his Brother 
l Gen. 32. 9 ; Hannah when being grieved at her barrenness, she would obtain a Child from the Lord 
m 1 Sam. 1. 11. ; thus Hezekiah on notice of his speedy death from the Prophet 
n 2 King. 20. 3. ; and, David in his Penitential Psalm after his foul miscarriage in the matter of Vriah 
o Psal. 51. ; likewise in several others of his Psalms, wherein are Prayers and Praises on all particular occasions, as the Titles of them do show; such are Psalms 18. 52. 54. 56. 57 59 The like may be seen in the supplications of Ezra and Nehemiah 
p Ezra 9 11. Neh. 1. 8, 9, 10, 4, 4. ; from hence then we may easily observe the great need and usefulness of private Prayer; which will better appear, when we consider,  
IU. That privacy is in a special manner advantageous to devotion, and the better exercise thereof; it hath indeed been ever thought of greatest convenience to all those acts and employments that belong to the rational part and require the intentions of the mind; whence many of the Philosophers of old chose to withdraw from places of concourse, that they might more effectually give themselves up to Study and Contemplation: particularly the Pythagoreans did for this end prefer a solitary life; and of Plato it is observed, that avoiding the City, he fixed his Academy at some distance in the Country; But retirement hath been most of all approved as a good help to Piety, and the duties of it; by some Christian Writers much hath been spoken in the praise thereof on this account 
q Basil. in Epist. ad Chilonem. Hieron. ad Heliodor. & l. 2. cont. Jovin. August. ad frat. in Eremo. , especially by St. Basil and Hierom, who were themselves addicted to that course of life: in the constitutions of Justinian it is said, A solitary life with the contemplation that doth accompany it, is a sacred thing, which of its own nature doth lead the soul to God; nor is it only advantageous to those who practise it, but is also of known benefit to others by reason of its holiness and devotion toward God 
r Novel. Const. 133. .  
By Eusebius out of Philo's book de vitâ contemplatiuâ, it is reported of certain Asceticks (so have they been called, who professed a more strict and sedulous exercise of Piety) living in several parts of Egypt, that forsaking worldly employments and the ordinary places of habitation, they abode solitary, practising abstinence, divine contemplation, and devotion 
s Euseb. Eccle. Hist. l. 2. c. 17. ; these he would have to be Christians, but is therein corrected by Scaliger, who thinks they were of that Sect among the Jews called Essenes'; and for that he is himself reproved by Valesius, who doth suppose them of the Jewish religion, though some passages in the account given of them will not allow them to be Essenes'. But however it is sufficiently known that Christians too have used retirement to the same religious purpose; in the times of Persecution under the Heathen Emperors, great multitudes of them being forced to quit their Dwellings made the Deserts their refuge, where they improved Necessity into a Virtue, by employing their solitudes in Fasting, Prayer, Meditation, and Reading the Scriptures; so that in some time this way of living became a matter of choice, and was advanced into an holy institution; Paul of Thebais was the first example of note, that recommended the same, of whom 'tis related that he lived solitary for near an hundred years, likewise one Anthony an Egyptian did set it up in his own Country, and Hilarion did the like in Syria and Palestine.  
It must be granted that this at length corrupted into Superstition, Idleness, and an empty name; and we cannot think it any real service to religion to persuade men (as some have done) wholly to abandon humane Society; since they cannot do it without laying aside many important duties, both for the service of God and the good of Mankind; yet for some time and on some special occasion of a man's life it may be of necessary use to retire from the World and the affairs of it; it was so thought by a great and wise Prince in the last Age. I mean Charles the fifth, who having taken up an apprehension of his own death approaching, from the appearance of a Comet, soon after resigned his Empire and Kingdoms, and retired into a small Village, that he might without interruption attend the great business of Religion in order to another World 
t Hen. Spondan. Anno 1556. . But by some it is said, that this serious temper of mind in the Emperor was occasioned, partly by the unfortunate turn and ill success of his affairs after so much of Victory and Glory formerly enjoyed by him; and partly by the prevalence and growth of the Protestant interest after all his endeavours to suppress it; from the former he had a deep conviction concerning the vanity of sublunary things; and therefore resolved to take off his affections and himself from the World, and to provide for his lasting security elsewhere: and the latter suggested to him that the Religion he had hitherto so much opposed was owned and assisted from Heaven, and therefore it was not safe to be any longer concerned against it; and it is supposed, that in his latter days 
* See Dr. Burnet Hist. Refor. r. 21. part. p. 214.  of retirement when he had leisure throughly to consider, and no worldly interest to be a wrong bias, he fell into a good liking of the Reformation, and died a real Convert to it.  
Now whatever there is in privacy by which it doth contribute to Piety, and our better service of God, may always be found in the close retirement of secret devotion; a man is then separate from the World, from all company, and business; may freely converse with God, and his own Soul; may for his spiritual benefit contemplate the Word of God, and all his wondrous Works, the things that have been, that are, and which shall be hereafter; and while thus taken up, it may be truly said of him, That he is never less alone than when alone. 'Tis almost peculiar to single devotion, that it doth admit the useful Duty of holy Meditation; which cannot so well be exercised, when we join in public: and whatever the Duty be wherein we are privately engaged, we can more easily be serious and intent in it then amidst the usual occasions of diverting the mind, which are in places where many assemble.  
And as privacy is thus helpful to our being more heavenly and devout, so in the single exercise of Piety there is this other advantage, that whereas in public devotion we are confined to such Prayers as are intended for general use, and therefore cannot reach every particular case: the Christian when praying alone can with freedom lay open his wants and desires; he is not then bound up to words nor things, but may choose the matter of Prayer, and speak for himself as his own heart shall suggest and his present condition require; for though Forms of private devotion, are very expedient and indeed necessary for the greatest part of Christians, yet (as a late reverend Divine of our Church hath said 
u Dr. Tully in Precat. Domin. Expos. ) None is so oblige▪ d to them, but that (if able to do it) he may supplicate to God from his own present conceptions. And before him the learned Hammond to the same purpose: In the Closet (saith he) it is not suggested by our Church, but that every one may ask his own wants in what form of words he shall think fit 
w Dr. Ham. Pract. Cat. ; and truly all who know how to express their minds to men, may be supposed capable of doing the like in private to God too (wherever there shall be need) so as to be accepted by him; for he doth not so much regard the Artifice of our words, as the disposition of our hearts, when we speak to him; We have before observed that holy men in Scripture did use to pray, pro re natâ, according to their present occasion; and to the instances already given we may add, that of St. Paul, 2 Cor. 12. 8. and also that of our Saviour himself, Mat. 26. 39 When we read, the holy Spirit doth help our infirmities, directing us to things we ought to pray for 
* Rom. 8. 26. ; and when our own Church doth teach us to desire of God, that he would make us to ask such things as shall please him 
y Collect for 10th. Sund. aft. Trin. , it doth suppose our choosing Petitions in Prayer, and that we may not err in that choice; which will not be understood of stated Prayers, and must therefore refer to the private and occasional supplications of which we now speak; and unless we sometimes make use of such, we shall be extremely defective in our devotion, both as to our duty toward God, and our regard to the good of ourselves and others; for how else can we in a suitable manner offer up praise, and thanksgiving, or deprecate evils, and beg mercies, according to our own and the needs of other Christians, as on many particular occasions we ought to do? it being impossible that these should be fully provided for by any forms composed for private use, and much less will the public Prayers descend to them.  
V If a man serve God in private, it is one good evidence of his being sound and sincere in Religion; for those who are void of all true Piety, who are but Hypocrites or Atheists, may and often do outwardly join with others in the acts of public Worship; though from no better inducements than that they may comply with the custom of the place, or to please others on whom they depend, or that they may gain to themselves a good reputation; as some in our Saviour's time, who were not real in their Piety (for he calls them Hypocrites) and yet would pray standing in the Synagogues, and in the corner of the Streets, to be the more observed by others; and from this occasion (that his own followers might not rest in an outward show of religion, but be sincere and truly pious in the duties of it) he enjoined them the practice of private devotion, as it follows in the same place 
z Mat. 6. 5, 6. ; for acts of Piety, when in secret, cannot likely proceed from Worldly Motives, but do rather suppose a Soul really affected with a sense of God and Religion: That a true Christian Faith is more eminently implied in secret Prayer the holy Father St. Cyprian hath intimated in these words: He hath commanded us to pray privately, in secret and retired Places, in our very Chambers, because it is more agreeable to Faith, that we apprehend God to be every where present to hear all men, and by the fullness of his divine Majesty to penetrate into all secret and hidden things 
a Cypr. lib. de Orat. Domin. : Though it be accountable enough why bad men may frequent the devotions of Christian Assemblies; yet why any should adore and supplicate by himself alone, when none else can take notice of it, 'tis not easy to assign any other reason, than that he hath an inward reverence of an infinite God, as of one who ought to be served, and who is able in all things to do him good; after St. Paul had been stricken blind by that light from heaven, which shone on him in the way, when he was first called to the Christian Faith, he having in devout Prayer evidenced a true conversion; Ananias is immediately commissioned by God to go to him, that by the laying on of his hands he might receive his sight, and also the extraordinary gifts of the Holy Ghost to qualify him for the office of an Apostle 
b Act 9 11, 17. ; Arise (saith God) and go into the street, which is called straight, and inquire in the house of Judas for one Saul of Tarsus, for behold he prayeth. If therefore we would avoid the sin and danger of being formal Professors and Hypocrites, and would approve ourselves to God and our own Conscience, as real and sincere in the Religion to which we pretend, we are concerned not to acquiesce in outward and visible Duties; but to be also conversant, in those others of private Devotion; which as it is an evidence of true Holiness, so will it be a very good means to cherish and preserve it in us. For  
VI By the constant exercise of Religious Duties in private, the life and power of Godliness is very much maintained: and 'tis of excellent use to secure men in the fear of God and a steady obedience to him; for since the acts of Piety, whereof none but God is Witness, must be thought to proceed from Conscience, and to be a compliance with its Dictates, it may easily be presumed, that while men are conscientious in performing this so pious a Duty, they will be alike disposed, as to other parts of Christian holiness; and not venture on any gross and deliberate sins, but carefully avoid all temptations to them; beside a frequent exercise of private Devotion, must needs beget a serious and heavenly temper of mind, and leave such holy impressions, as will restrain corrupt motions, and fortify the Soul against the daily assaults of Sin and Satan. Moreover it being a part of this private Devotion to read the holy Scriptures, the Christian will thereby be still put in mind both of the Duties which God requires, and the Sins which he hath forbidden, as also of the great and precious promises, belonging to the former, and the severe threaten denounced against the latter. And it must needs have the like effect as including holy Meditation, of God as Creator, Lord, and Judge of Mankind, as infinite in Holiness, Knowledge, Justice, Power, and the Author of all the good we have, or do hope to enjoy: of ourselves as Being's dependent, sinful, frail, and as having immortal Souls, which shall be for ever happy or miserable in another World, according to our good, or ill conversation in this; these and such like thoughts are apt to beget good resolutions, and make men circumspect, and holy, in all their ways. And there is this further, that by such attendance on God and Prayer to him; we engage him to have a particular care of us, to give us his Spirit for our guide and support, and to strengthen us with all might in the inner man, that we may be preserved holy and blameless unto his heavenly Kingdom. 
* 1. Thes. 5. 23. 2 Tim. 4. 18.  On these accounts, St. chrysostom hath pronounced it impossible that the man who is constant in his Devotion should lead a sinful life 
* Ad Pop. Antioch. Hom. 89. .  
VII. This Duty of private Devotion is the greatest comfort and surest refuge of a Christian, amidst all the fears and hazards, all the troubles and calamities, of this present state: and he can by no means subsist without it: 'tis a remedy still at hand on all occasions, and whenever he finds himself oppressed either by passions within or sufferings from without, he can ease his Soul by pouring out his complaints as David was wont to do 
c Psa. 55. 2. 47. 3. 142. 2. : and lighten himself by casting his burden upon the Lord, as the Scripture doth direct 
d Psal. 55. 22. ; when all means do fail us, God is a very present help in trouble 
e 1 Pet. 5. 7. ; and is nigh unto all that call upon him 
f Psal. 46. 7. ; he alone can secure us in cases of greatest moment, and when we are most in need; if thou art under grief or inquietude of mind, thou mayest apply thyself to him, as the Father of Mercies, and God of all comfort 
g 2 Cor. 1. 3. ; in a time of present affliction or threatening dangers, thou mayest fly to him as Governor of the World, and one who can provide for thy deliverance, or else turn the most troublesome events to thy real advantage; when thou art perplexed with the guilt and power of Sin, whither canst thou go, but to him whose property and prerogative it is to forgive, who is the God of all Grace 
h 1 Pet. 5. 10. , and able to secure them who are temptedi? if thou art under sickness or any fear of approaching death, what canst thou do better then seek to him, who alone hath the power of Life and Death, can direct to, and bless the means of recovery; or else translate thee to a more happy life in Heaven? At all times and in all places, when in solitude and confinement, when wanting the opportunity of public Prayers, and the society of other Christians, the comfort and benefit of private Devotion will still remain with thee, and be thine inseparable support when all others fail; and whether thou art alone or no thou mayest in a moment of time ascend up to Heaven in divine ejaculations, to him who is Cordis non Vocis auditor 
* Cypr. de Orat. Dom. ; and by the help hereof thou canst drive on thy great concerns above amidst the ordinary affairs of this life; for we find it urged on Christians by the ancient Fathers, that they would mix the acts of Devotion with all their secular employments; by one of them it is put into the Character of the pious Christian, that, In his walking, in his discourse, in his taking rest, in reading, and in all his humane affairs, he doth still offer up Prayers to God 
k Clem. Alex. Strom. ; Any time (saith another) is convenient for Prayer and Singing of Psalms; so that while the hands are employed at work, the tongue may be also sometimes, if possible, (which is indeed more useful) for edification of Faith: if not with the heart, at least let God be praised in Psalms, and Hymns, and spiritual Songs, as it is written; and let Prayers be performed at the time of working 
l Basil. in Ascetic. ; Again, A man, when he goes to market, or is walking by himself may make long Prayers: he may while sitting in his Shop, or Working at his Trade give up his Soul to God; thus St. chrysostom 
m Ad pop. Antioch. Hom. 89. . And in those days Christians did practice accordingly: We read in St. Jerome, that in his time the labourers might every where be heard sounding forth godly Songs; The Countryman at the Plough had his Hallelujahs, the Mower his Hymns, and the Vinedresser would be singing David's Psalms 
n Ad Marc. Epist. 17. .  
But above all there is from private Devotion this most desirable advantage, that whatever shall happen the man who hath the testimony of his own conscience, for his sincere Piety in the closest privacies of his life, will have reason to be cheerful in the worst of times and under the greatest disasters, he is still safe, though the earth be removed and the Mountains carried into the midst of the Sea, though the waters roar and be troubled and the Mountains shake through the swelling thereof 
* Psal. 46. 2, 3. ; yea, should he be brought to the most dismal extremity, even the Valley of the shadow of death, yet he need not be afraid 
l Psa. 23. 4. , while he can say with Hezekiah, that he hath walked before God in truth and with a perfect heart 
m 2 Kings 20. 3. ; and there is an example more near to the purpose in the Prophet Daniel; who when by the contrivance of his implacable enemies condemned to the Den to be devoured by Lions, was yet nothing terrified: for that his Devotion thrice a day in his Chamber (the very thing by which they had designed his ruin) was his ground of confidence; and the Heathen King could thence encourage him saying, Thy God whom thou servest continually he will deliver thee 
n Dan. 6. 16. ; and he really did so, as it follows in the relation.  
It is most certain that every person whatever will find himself obliged sometime or other to have recourse to God in prayer on his own particular account, as in a time of personal affliction, or threatening danger: especially, when the terrors of death draw near. In such cases to which all are subject, nature and the principle of self preservation will set men a praying: so that they who had used to forget God and his service, yet in their affliction will seek him early 
o Hos. 5. 15. , and the very Heathen when tossed in a tempest will every one cry unto his God 
p Jon. 1. 5. . Now as we desire God shall hear us in our need and distress, we are concerned to own and worship him at other times; for if in our prosperity he be slighted by us, and never called upon, how can we expect he shall give ear, or take any notice of us, in our time of necessity? the Prayers we then put up will be reckoned to proceed not from any piety to God, but wholly from self-love, and servile fear. We see how God is represented by Solomon as to his carriage towards such ill men as had lived in contempt of him and his service, in spite of all persuasions to the contrary; for it is threatened that as God had called and they had refused, so there would be a time of fear and distress, And then (saith he) shall they call upon me, but I will not answer them, they they shall seek me early but they shall not find me 
q Prov. 1. 28. ; hitherto doth belong what is reported of Bias one of the Grecian wise men, that happening to be at Sea, with some whom he knew to be of impious lives, when these (the Ship being in great danger by a storm) cried out to the Gods, he said to them, Hold your peace that they may not take notice ye are here on board: 
r Diog. Laert. in vit. Biant.  meaning that their Prayers could do no good, but would rather endanger the Ship the more by letting the Gods know there were such as they in it; we must not deny, but that God may indeed in the needful time hear the supplications of such as had not used to make their particular addresses to him: but there is little reason to expect it; and 'tis a dangerous folly to live in neglect of the Duty on the presumption it will so be.  
Be persuaded therefore, O Christian to seek the Lord, while he may be found, to honour him with thy constant devotion, that thou mayst have comfortable assurance of his ready help; when in any case of extremity thou shalt call upon him; he is thy best friend whom alone thou canst rely upon: and if thou wouldst maintain that friendship with him which thou art to prise above all things in the World, it must be by converse and intimacy in this heavenly Duty. And consider with thyself what an honour and privilege it is that thou, who art but a clod of earth art allowed the freedom of access to the great God of heaven; and to present thy Petitions to him as often as thou shalt please. If thou hadst the like liberty with thy Prince on earth, thou wouldst certainly value it very highly, and think it a great weakness not to make use of it for thine own advantage; how then canst thou excuse thyself if notwithstanding the leave and encouragement given thee, thou neglect thine approaches to him who is the great Lord of the whole Universe, and having all things at command is able to do for thee whatever thou canst request of him. If thou desirest the good things of this World, the God whom thou art to wait upon is he who giveth Riches and Wealth 
s Eccles. 5. 19 ; and his blessing maketh men to thrive 
t Prov. 10. 22. ; wouldst thou ascend to honour? he is the highest fountain of it; for promotion cometh not from the East nor from the West, but God setteth up one and pulleth down another 
u Psal. 75. 6. : and them that honour him he will honour 
w 1 Sam 2. 30. ; dost thou wish to enjoy health of body? consider that he to whom thy Prayers should be presented and he alone doth keep off diseases 
x Deut. 7. 15. : and to confide in other Physicians is to hazard thy life 
y 2 Cbron. 16. 12, 13. ; if thou hast a mind to be wise and knowing, thou art directed to ask wisdom of him, who giveth liberally 
z Jam. 1. 5. ; and take for a great truth that saying of the famous Luther, Bene orasse est bene studuisse, to pray devoutly 'tis the same as to study hard. For confirmation whereof hear the experience of Aquinas, the Angelical Doctor of the Schools who himself professed, That his knowledge and learning, he had acquired more by praying then by study 
a Corn. a Lap. in Zach. c. 12. .  
If thou art real in Religion thou believest a divine providence; that thyself and all thy concerns are in God's power, and at his dispose: and how canst thou rest satisfied if thou seek not his favour by doing him service, and without imploring to thyself his particular care and kindness? thou knowest that in him thou dost live, and move, that without him thou canst not be prosperous in any undertaking, nor avoid the many evil occurrences to which thou art still exposed every hour of the day; and how then wilt thou presume to set forth in the morning without begging his gracious presence, his blessing and safeguard? thou canst not be ignorant what unhappy Casualties may attend the night: what Dangers there are from the Prince of darkness, and the violence of ill men. And wilt thou venture to lie down without committing thyself, and what is thine, by earnest Prayer to that Keeper of Israel who never sleepeth 
b Psa. 121. 4. ; and who saveth them that trust in him 
e Psal. 37. 40. ? thou art convinced that thy being and the continual preservation of it, together with all the good things thou dost partake of whether pertaining to this life or the next, are from God as the sole Author of them: and canst thou find in thine heart to be so base and unworthy as to deny him thy poor homage; and the cheap returns of Thanksgiving and Praise? thy nature is frail, thy life uncertain, and there are many ways by which death may at unawares break in upon thee: so that in the morning it is doubtful to thee whether thou shalt outlive the day, and in the Evening whether thou mayst survive the night, and therefore of what mighty consequence is it, that each Morning and Evening thou make thy peace with God, by a Penitent Confession of thy Sins, and an humble supplication for the Pardon of them through the Merits of thy Redeemer?  
In short thy unspeakable obligations to Almighty God, the constant dependence and necessities of thy being, the notices and convictions of thine own mind, do all enforce upon thee this great Duty; and by it thou art wisely to consult both the security and prosperous state of thy present life, and also thine eternal happiness in that to come. And remember the day is coming in which God will Judge the secrets of men by Jesus Christ 
d Rom. 2. 16. : in which he will discern between those who served him (in private) and those who served him not; then shall our Saviour's promise be faithfully performed, who hath said that if thou make it thy Religious practice to enter into thy closet and there pray to thy Father which is in secret, thy Father which seethe in secret shall reward thee openly 
e Mat. 6. 6. ; and at the general retribution for thy private Acts of Piety, thou shalt be publicly owned before the great assembly of Men and Angels, and be advanced to a Kingdom of everlasting Glory.   

DEVOTIONS FOR THE USE OF Particular Persons.   

PRAYERS FOR Particular Persons IN THE MORNING.  

A Prayer before Reading the Scripture.  
Oeternal God thy goodness 
Morning  is exceeding great, and thy Mercies are renewed to me every Morning. I come now to acknowledge my dependence on thee, presenting my religious service and imploring thy blessing; although I am altogether unworthy to draw near unto thee, and unable to perform any Duty that shall deserve thine acceptance; yet be thou pleased to receive me with thy wont Mercy, and let thy Spirit help mine infirmities; grant me rightly to understand, and readily to embrace thy blessed Word, that it may be for direction and comfort to me through the whole course of my life; cause it to abide in me, that I may be throughly furnished unto all good Works, through Jesus Christ: to whom with thyself and the holy Ghost be all honour and glory, world without end.   

A Prayer for the Morning.  
Harken unto the voice of my cry, my King and my God, for unto thee will I pray.  
My voice shalt thou hear in the Morning, O Lord, in the Morning will I direct my prayer unto thee and will look up.  
ALmighty God the Maker and Preserver of all things, from whom I have my life and subsistence, I do with humble prostration admire and adore thine infinite Majesty, for thou art God and there is none beside thee, thy Nature is most Excellent and Glorious in Wisdom, Power, Goodness, and all other perfections: and thy Works have been wonderful and gracious towards the Sons of Men. But what is Man that thou art mindful of him? and what am I vile Creature, that I should be admitted to thy Throne of Grace; O Lord, I am but Dust and Ashes, and therefore unworthy thou shouldst have any regard unto me: I am a polluted Sinner and therefore unfit for thy presence or any testimony of thy favour, the frame and disposition of my heart is to sin and folly: and the practice of my life, have been always disobedient and provoking to this very day. I desire therefore with shame and hearty repentance to humble myself, begging thy merciful pardon of all my sins past, through the Merits of Christ, and the assistance of thy special Grace for the future, whereby I may be enabled to lead a sober, righteous, and godly life. Since I am thy Creature, who hast made all things for thyself, and thine own glory, let it be my chief care to serve thee: and whether I eat or drink, or whatever I do, to do all in thy fear and to the honour of thy great Name; as I have been bought with a price, even the precious blood of thy dear Son, so grant I may glorify thee both in my body, and soul which are thine, and whatever power or opportunities thou dost vouchsafe unto me, help me to employ the same in doing good and discharging my Duty both toward thee and toward men: that I may not be barren or unfruitful, but always abounding in the Work of the Lord; and for the greater usefulness, and comfort of my life, be thou pleased to continue to me my understanding and senses, together with health and soundness of body: and let my Members and Faculties be always instruments of righteousness unto holiness. O establish my heart by thy Grace that I may be constant in thy Faith and Fear, in sincere obedience to thy holy commands; and so after a patiented continuance in well-doing may receive the promised reward of eternal life.  
O Lord, I do thankfully acknowledge the continual Mercies of thy good Providence, by which I have been preserved and cherished hitherto. I bless thee for the protection and refreshment of the night past, and that thou hast prolonged my life to another day; be thou pleased to guide and defend me throughout the same; bless and prosper my endeavours in every lawful undertaking and suffer me not to fall into any danger or unhappy accident. Above all do thou preserve me from sin and the temptations to it; and let neither the World, the Flesh, nor the Devil, draw me aside from thee into any wicked practice; but grant that I may still walk on in the way of righteousness without turning from it into those sinful paths that lead down to the Chambers of death.  
Bless thy people throughout the World; and send thy comfort and deliverance to all who are in any distress or affliction of body or mind.  
Preserve this Church and Kingdom to which I belong and make us happy in Truth, Righteousness, and Peace; do good to all my friends: and if I have any Enemies forgive them and turn their hearts. O Lord, pardon the defects of this my devotion, accept my person, and hear my Prayer, through the Righteousness and Intercession of thy blessed Son my alone Saviour; In whose own Words, I further call upon thee.  
Our Father, etc.  
Thy Grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Communion, O blessed Spirit, be with me this day and for evermore. Amer.   

Another Prayer for the Morning.  
'Cause me, O Lord, to hear thy loving kindness in the Morning, for in thee do I trust: Cause me to know the way wherein I should walk, for I lift up my soul unto thee.  
Order my steps in thy Word, and let not any iniquity have dominion over me.  
O Lord my God, who art the Author of my being, and the giver of all the good things which I have at any time received; I do here offer up my bounden Duty of Worship and Praise: and I do present my Soul and Body to be consecreated unto thee and thy Service: despise not I pray thee the Work of thine own hands; but though I am vile and unworthy by reason of Sin, yet according to thy rich Mercy, and for the worthiness of thy beloved Son, be thou pleased to overlook whatever is amiss in me, and to receive me graciously as one of thine adopted Children. That I may be qualified for thy love and favour make me conformable to thy divine Image in righteousness and true holiness; do thou govern my will, and affections, that I may choose the good and refuse the evil; that I may love what thou dost command, and hate whatever thou hast forbidden.  
O Lord, who knowest my ignorance and folly, instruct me how to demean myself in all the affairs and passages of my life: thou who seest my weakness, strengthen me by thy Grace, that I may be able to resist all evil motions, and temptations to Sin, and to perform all the Duties of my Christian obedience; suffer me not to err from thy Commandments; but let the direction of thy Word and Spirit, be as a voice behind me; showing the way wherein I should walk, when I am turning to the right hand or to the left; confirm my Soul in thy true Religion, and the holy fear of thy great Name; make me steadfast and  in thy Service, that being faithful unto the death, I may at length receive, that Crown of everlasting Life, which thou hast promised.  
Be thou pleased to bless me in my body with health and strength, in my Soul with increase of divine Knowledge, of true Piety, and all saving Virtues; and give me such a measure of temporal good things as may best contribute to my real happiness.  
I yield thee humble thanks that I have been preserved and refreshed the Night past, that I am kept alive to this Morning; as thou hast brought me out of the shades of Night, so help me to cast off the sinful works of darkness, and to walk as becometh a Child of Light; let thy presence be with me, and thy blessing upon me in the day following; give thine Angels charge to keep me in all my ways, that I fall not into any disaster: and let thy Grace be sufficient for me, that I be not exercised in any evil work; but grant me to abide in perfect safety, and to be still holy and upright before thee, to the end of this day, and of my whole life, through my blessed Saviour Jesus Christ; in whose holy Name and Words, I continue to pray unto thee.  Our Father, etc. 
Thy Grace, O Lord Jesus Christ, thy Love, O Heavenly Father, thy Communion, O blessed Spirit, be with me this Day and for evermore. Amen.   

A Psalm and Prayer for the Morning on the Lord's day.  
I Laid me down and slept, I awaked 
Sunday Morning  for the Lord sustained me.  
O God thou art my God, early will I seek thee: my soul thirsteth for thee.  
To see thy Power, and thy Glory, so as I have seen thee in thy Sanctuary.  
Blessed is the man whom thou choosest, and causest to approach unto thee: that he may dwell in thy Courts; we shall be satisfied with the goodness of thy house, even of thy holy Temple.  
The Heavens are thine, the Earth also is thine: as for the World and the fullness thereof thou hast founded them.  
I will praise thee, for I am fearfully and and wonderfully made: marvellous are thy works, and that my soul knoweth right well.  
My substance was not hid from thee when I was made in secret, and curiously wrought in the lowest parts of the earth.  
Thy Eyes did see my substance yet being imperfect, and in thy book all my Members were written: which in continuance were fashioned, when as yet there was none of them.  
Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption.  
And he shall redeem Israel from all his iniquities.  
I will praise the Lord with my whole heart, in the Assembly of the upright, and in the Congregation.  
The works of the Lord are great, sought out of all them that have pleasure therein.  
His Work is honourable, and glorious, and his righteousness endureth for ever.  
He hath made his wonderful Works to be remembered: the Lord is gracious and full of compassion.  
I praise the Lord, for thou art become my Salvation.  
The Stone which the bvilders refused, is become the head Stone of the Corner.  
This is the Lords doing, it is marvellous in our Eyes.  
This is the day which the Lord hath made; I will rejoice and be glad in it.  
MOst gracious God, blessed be thy name, that thou hast brought me to a new day, and to another Christian Sabbath: That thou dost not only lengthen out my natural life, but also the means and opportunities of Grace, for obtaining the life eternal. Thou alone art worthy to receive adoration, and Praise, from Men and Angels: and 'tis the greatest honour I am capable of to be employed in thy Service. But I do acknowledge myself very unworthy to approach thy presence, or to receive any token of thy favour; for I am a polluted Sinner, and my whole life hath been a continued disobedience against thee and thy righteous Laws; I have neglected the good Duties by thee required, but have been very forward to do those evil things, which thy Law hath forbidden. And my sins are much the more heinous and provoking, because committed against the light of thy Gospel, the great obligations of thy Mercies, and after Vows and Promises of better Obedience, Wherefore I do here humble myself at thy Footstool, lamenting all the Offences of my former life; and earnestly begging thy gracious pardon O Lord, I do condemn myself but be thou pleased to acquit me, for the Merits and Mediation, of thine own Son, who hath fulfilled all righteousness, and made a perfect Atonement by the Sacrifice of himself. And as I pray to be freed from the guilt of sin by Justification, so I desire to be delivered from the Power and Dominion of it, by thy sanctifying Grace. Be thou pleased to mortify in me all corrupt lusts, and sinful affections; and to renew me after thine own Image in righteousness and true holiness. To this end bless unto me thine holy Ordinances; make them effectual for my spiritual benefit; and grant that in the religious Duties of this holy day, I may sanctify thee in my heart, and make thee my fear and dread.  
O Lord this is a day set apart for thine honour in remembrance of the World's Creation; which thou didst complete in six days: and of our redemption by Christ, which was finished by his Resurrection. I do therefore ascribe unto thee Praise, Thanksgiving, and Worship, for this glorious Fabric of Heaven and Earth, and the whole variety of Creatures contained in them; more especially, for that excellent being thou hast given to man; whom thou didst make after thine own likeness, and advance to an eminence and dominion over the Works of thine hands. I do with all humble reverence own and adore thee as the Author of mine own life, and being, yielding thee due thanks, that thou hast placed me in the highest rank of thy Creatures; that thou hast endowed me with a reasonable soul and such noble faculties, as do fit me for the Knowledge and Service of thyself, and the happy enjoyment of thee for ever.  
And praised be thy Name for thy great Mercy and rich Grace in sending thine only begotten Son, from thine own bosom, to redeem Mankind from Sin and Misery; and to direct the World in the right way of Life and Salvation. I bless thee for the manifestation of the Gospel by him Preached, and for the great confirmation of it by his Resurrection from the dead; let the light of this Heavenly Doctrine shine over all the Earth, that so all the Kingdoms thereof may become the Kingdoms of the Lord and of his Christ.  
Be propitious to that part of the World where thy Gospel is already planted; let thy Church be reform more and more from all corruptions both of Doctrine and Practice; remove all the unhappy causes of discord and division, that all who profess thy Name may agree in thy Truth, and live in Unity and Godly Love.  
More especially be thou gracious to this Church and Kingdom whereof I am a Member; pardon our abuse of thy great Mercies, and all other our provocations; grant that the Inhabitants of the Land may turn from the evil of their ways unto the Lord their God: that thou mayest rejoice over us to do us good; give us outward peace, and prosperity, and continue thy Gospel and true Religion to us, and the Posterities that shall come after us: I beg thy kindness for all who are my particular friends, or more nearly related to me, that thou wouldst bless them in their persons and in all their concernments both of this life and of that which is to come. And, o thou who art the Father of Mercy and God of all consolation, show thy tender pity to all who are under pain, sickness, want, sorrow, or any other calamity; and wherever there be any that suffer persecution for the sake of righteousness or in defence of thy Truth and Gospel, be thou near to them for their comfort and happy deliverance.  
Have respect, O God, to the Prayers and Supplications of thy people, which shall this day be offered up in the Christian Assemblies throughout the World; assist and bless thy holy Word which shall be preached, that men may be edified by it in sound Faith and real Godliness.  
Be merciful, O Lord, to me thy Servant, lift thou upon me the light of thy Countenance, and let thy Grace be always present with me: grant that on this thy day I may not only abstain from worldly employments, but also from all the works of Sin; give me a spiritual temper of mind, that my Meditations and Desires may be heavenly; and that I may serve thee in holy 
Sunday Morning  Duties with sincere Devotion, grant that by a pious Celebration of this religious Rest on Earth, I may be the better prepared for keeping an eternal Sabbath in thine heavenly Kingdom. These things I humbly beg in the name of thy beloved Son my blessed Saviour, concluding as he hath taught me.  
Our Father, etc.  
Thy grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with me this day and for evermore. Amen.    

PRAYERS FOR Particular Persons IN THE EVENING.  

A Prayer before Reading the Scripture.  
O Lord my God, blessed be 
Evening  thy Name for this great privilege of waiting upon thee: and that thou hast given me a willing heart to make use of the same; 'tis of thy Mercy that I am alive this Evening, and not numbered among those many, who have the day passed perished from the Land of the Living; I do acknowledge thy long-suffering and goodness: and I will not give sleep to mine Eyes, nor slumber to mine Eyelids till I have rendered unto thee my bounden Duty of Worship and Praise; be thou pleased to assist and accept my present Devotions; teach me by thy holy Word to live according to thy Will: and lead me by it in the way to everlasting Life, through Jesus Christ my blessed Redeemer. Amen.   

A Prayer for the Evening.  
LOrd, I cry unto thee, make haste unto me, give ear unto my Voice, when I cry unto thee.  
Let my Prayer be set before thee as incense, and the lifting up of my hands as the Evening Sacrifice.  
O Eternal God, thy property it is that thou hearest Prayer: and though thou art the high and lofty One, yet art thou nigh unto all that call upon thee; be thou pleased to bow down thine ear at this time to the Supplications of me thine unworthy Servant: and let me find Grace and acceptance with thee while I Worship at thy Footstool; I do here offer up myself a living Sacrifice, and do humbly adore thy divine Majesty as the great Creator, and Governor of the whole World; as the Author of all that I am, and of all that I do enjoy; unto thee, O Lord, belong Honour, and Service, and Praise; but unto me nothing but shame and punishment: for I have offended the pure Eyes of thy holiness from day to day by repeated transgressions; and as thou hast not ceased to do me good, so have I been constant in the unhappy returns of unthankfulness and disobedience. I have neither loved, nor feared, nor served thee, as I ought to have done; and my sins are more than I am able to number. I do therefore humble myself before thee with hearty repentance, imploring thy gracious pardon through the Son of thy Love, whom thou hast set forth to be a Propitiation for sin. Be thou reconciled unto me for his sake: and make me partaker of all those benefits which are the purchase of his redemption. Impute not unto me the iniquities of the day past, but forgive whatever I have therein thought, or said, or done amiss either against God or against man. O Lord grant me thy favour, speak peace to my Conscience, and that I may no more return to folly, be thou pleased to work in me both to will, and to do the things by thee required; give me an hatred of sin, and a love of holiness, that I may abhor what is evil, and cleave to that which is good; incline mine heart unto thy Statutes and let not any iniquity have dominion over me. O thou who knowest my sinful frailty, and to how many Temptations my life is exposed, assist me by thine own Grace, and strengthen me with all might in the inward man: help me to crucisie the Flesh with the affections and lusts thereof; to reject all the allurements of Sin, and so to resist the Devil that he may flee from me: Whatever temporal blessings I receive at thine hands, grant me to use them aright with all thankfulness, and sobriety; and also to undergo with Christian patience any chastisement or affliction thou shalt please to lay upon me; let every dispensation of thy Providence be sanctified to my spiritual good, that nothing may ever separate me from thy love and favour; for as much as this World passeth away, and all the enjoyments of it are of short continuance, suffer me not to set my heart or affections on any thing here below: but raise them up to the things above, to that glorious inheritance reserved in heaven which fadeth not away; and since my days come to an end and I am still hastening on toward my great change, help me to be always preparing for it, by doing good and working out my Salvation with fear and trembling; that so death may not be terrible, but a welcome passage to a life of glory.  
Bless the Land of my Nativity; grant us peace and plenty, and let the truth and purity of Religion still continue and prevail among us.  
Be thou a Friend and Patron to all my Friends and near Relations, make them holy and prosperous in this World, and for ever happy in the next.  
Send thy consolation and succour to all who are in sorrow, want, sickness, or any other affliction, but especially to such as do suffer for the sake of righteousness and a good conscience.  
Accept, I pray thee, my humble thanks for all thy Mercies; for thy holy Scriptures and the means of Grace: for all the good things pertaining to this life. I bless thee for thy great kindness toward me the day past: that I have escaped dangers, that my life is continued to me, together with thy wont benefits, both for the necessities, and comfort of my present condition.  
And since thou who hast made the Day for action and business, hast also ordained the Night for a time of rest and repose; be thou pleased to watch over me in lying down, and to grant me the comfortable refreshment of a quiet sleep.  
O Lord, let thy Grace and Goodness never forsake me, till I shall enter into thine everlasting rest in the highest Heavens, through thy rich Mercy in Jesus Christ. To whom, with thyself, and the holy Ghost, be ascribed all Honour and Glory, Worship and Praise, World without End, Amen.  
Thy Grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy comfortable Communion, O holy Spirit of Grace, be with me and thy whole Church henceforth and for ever.   

Another Prayer for the Evening.  
THe Lord will command his lovingkindness in the day time, and in the night his Song shall be with me, and my prayer unto the God of my life.  
I will both lay me down in peace, and sleep, for thou Lord only makest me dwell in safety.  
MOst gracious God, the Maker of all things, and the Giver of every good and perfect Gift, thou deservest to be worshipped and served, to receive Thanksgiving and Praise; from thee I have derived my life and being, and 'tis of thy great Mercy I am not consumed; thy goodness hath been my support, and comfort ever since I was born. I do therefore prostrate myself with humble adoration, submitting my soul and body to thy divine Majesty, and offering up my thankful acknowledgements of all thy Mercies and Benefits conferred upon me. I bless thee for my redemption by Christ, and all the means of Grace and Salvation: for the comforts of this present life, and all my temporal enjoyments; I thank thee for that kind Providence which hath watched over me this day; that thou hast continued my life, and preserved my person from those many evils to which I am always exposed. O Lord, I am less than the least of all the Mercies I have received at thine hands, for my sins have been very many and exceeding great. I have broken thy righteous Laws, both by neglecting what thou hast commanded, and by doing what thou hast strictly forbidden: and my practice hath been very unsuitable to the rich Grace, and holy Precepts of thy excellent Gospel; so that I have justly deserved thy wrathful displeasure, and the severities of thy justice. But thou art a God plenteous in Mercy, ready to forgive, and thou hast given thine own Son to be a propitiation for Sin. O Lord, I come unto thee in his Name, most humbly beseeching thee, that through his Merits the Transgressions of my life may be all blotted out, and my person freely justified from all unrighteousness: More particularly, I beg the pardon of whatever Sins I have fallen into the day past, whether in thought, word, or deed. O merciful Father, be thou perfectly reconciled unto me this Evening. And be thou pleased to deliver me more and more from the power and dominion of sin, that I may be the servant of righteousness, and live in constant obedience to thee and thy commands; strengthen me by thy Grace against the corruptions within me, and all temptations from without: and keep me by thy mighty power through Faith unto Salvation.  
Bless thy Church and People throughout the World, and let the Kingdom of thy Son be daily enlarged. Be propitious to this Church and Nation; pardon our great sins, and avert the judgements we have deserved; keep us in peace and safety, and let truth and holiness still flourish among us.  
Show thy favour to all my friends, to such as have done me any good or do wish me well, bestowing on them all the blessings that pertain both to life and godliness.  
Have pity on all who are in any distress or tribulation, giving to them thy speedy comfort and relief: and be thou a present help in the needful time of trouble to all who cry unto thee: finally I commend myself to thy Fatherly care this Night, humbly praying that thy watchful Providence may be my guard and defence; grant unto me a quiet and comfortable rest, that my frail nature being refreshed thereby, I may awake the next Morning the better fitted for the Duties of another day.  
Hear me, O Father of Mercies, and do for me above what I can ask or think, through the Merits of my blessed Redeemer. To whom with thyself and the holy Ghost, be all Glory, Dominion, and Praise, World without End. Amen. 
Sunday Evening   
Thy Grace, O Lord Jesus Christ, thy Love, O heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with me, all thine and mine henceforth for evermore, Amen.   

A Psalm and Prayer for the Evening of the Lords day.  
IT is a good thing to give thanks unto the Lord, to sing praises unto thy name, O most high.  
To show forth thy loving kindness in the morning, and thy faithfulness every night.  
The earth is the Lords and the fullness thereof, the World and they that dwell therein.  
Thy hands have made me and fashioned me, give me understanding that I may learn thy commandments.  
All thy works shall praise thee, O Lord, and thy Saints shall bless thee.  
They shall speak of the glory of thy Kingdom, and talk of thy Power.  
My lips shall greatly rejoice, when I sing unto thee, and my soul which thou hast redeemed.  
I was glad when they said unto me, Let us go into the house of the Lord.  
One day in thy Courts is better than a thousand.  
How sweet is thy Word unto my taste, yea sweeter than honey to my mouth.  
Thy word have I hid in my heart, that I might not sin against thee.  
I will delight myself in thy Statutes, and I will not forget thy Word.  
I will bless the Lord, who hath given me Counsel, my Reins also shall instruct me in the night season.  
Into thine hands I commit my spirit, for thou hast redeemed me, O Lord God of truth.  
O Most glorious God, the mighty Creator, and wise Governor of all things; the heaven is thine, the earth also is thine, with all that in them is; and thou canst do whatsoever thou pleasest in all places of thy dominion: wherefore unto thee alone it doth appertain to receive honour, and worship, and service, from the Sons of men. I do thankfully acknowledge, it is a very great favour and privilege that I am so often admitted into thy presence, and have this liberty granted of presenting my supplications unto thee, who art a God hearing Prayer; for what am I, vile Dust and Ashes, that I should take upon me to speak unto the Lord? or how can I expect to find any acceptance with thee, who have so greatly offended thine holy Majesty by my repeated transgressions? O Lord my very righteousness is as filthy rags, and my best performances are sinful and polluted. I have waited upon thee this day in the duties of thy Worship, but it hath been with much weakness and distraction; my thoughts and affections have not been heavenly and devout: nor have I honoured thee as I ought, on the day consecrated to thee and thy service.  
But, O God, who art gracious and merciful, slow to anger and of great kindness, be thou pleased to overlook whatever hath been amiss in my life and actions from my Nativity to this moment: grant me an interest in the Merits and Redemption of the Lord Christ, and let his precious blood cleanse me from all unrighteousness; pardon the defects of my obedience, and of all my religious duties, through his most perfect Sacrifice, who hath taken away Sin by the Oblation of himself once for all.  
Add thy blessing to all the opportunities and means of Grace vouchsafed to me; and cause thy Word to abide in me, that it may be as good seed taking deep root, and bringing forth abundantly the fruits of righteousness. Grant, O Lord, that as I have been created by thee, so I may make it my chief business to honour and serve thee both in soul and body: and as Christ died for my Sins and risen again for my Justification, so I may crucify the flesh with the affections and lusts thereof, and rise daily from the death of sin to a life of holiness.  
Enable me to walk as becomes the Gospel, having a Conscience void of offence both towards God and towards Men: that as he who hath called me is holy, so I may be holy in all manner of conversation.  
Take off my affections from earthly things which are vain and perishing, and set them on the things above in which alone my true happiness doth consist; fit me by suitable grace for every dispensation of thy Providence: that I may know how to want and how to abound, how to mourn or rejoice, how to be in sickness or in health, and in every condition to be therewith content; let thy Fatherly wisdom cause all things to work together for good unto me; and that the several occurrences of the present life may help me forward in my Christian course, towards the attainment of eternal Salvation.  
And because my nature is frail, my life uncertain, and I know not how soon I shall be taken from the land of the living, help me seriously to consider my latter end, to be still preparing for death, and by numbering my days to apply mine heart to sound wisdom; that when I shall put off this earthly Tabernacle, I may be admitted into an house not made with hands eternal in the heavens.  
O God, who art the Creator of mankind, and didst send thine own Son that the World through him might be saved, extend thy goodness to all the kindreds of the earth, causing the light of thy glorious Gospel to shine upon them, that their feet may be guided into the way of peace and everlasting happiness; let all Nations become subject to the Kingdom of thy Christ, and the number of thine Elect be filled up, that the glory of thy Salvation may be revealed.  
Accept, O Lord, my evening oblation of Praise and Thanksgiving, for all thy rich Mercies vouchsafed to me. I bless thee for my being, since by thee I have been fearfully and wonderfully made; for thy preservation of me to this moment, and for all the accommodations and comforts of the present life.  
But above all I magnify and adore thine inestimable goodness, in making known unto me the way of salvation and happiness by Jesus Christ, in continuing to me the seasons of Grace, and of waiting upon thee in thine holy Ordinances; help me to make such a good and pious use of all thy benefits, as may be for thy glory and for mine own eternal welfare.  
And since thy wise Providence hath ordained that the Night should succeed the Day as a time of rest and refreshment, I pray thee that this Night may be so to me thy Servant: grant me to be safe and secure under thy protection from all the terrors and perils of darkness, and to awake the next morning in health and safety: O Lord, hear my Prayer, and let thy presence and lovingkindness always be with me to the end of my life, for the sake of thine only begotten Son my alone Saviour; to whom, with thy divine Majesty, and the holy Ghost, be all honour and glory World without End. Amen.  
Thy Grace, O Lord Jesus Christ, thy Love, O Heavenly Father, thy Fellowship and Communion, O holy and blessed Spirit, be with me henceforth and for evermore. Amen.   

A Psalm and Prayer to be used by a Person who is under Sickness.  
O Lord, rebuke me not in thy 
In sickness  wrath, neither chasten me in thy hot displeasure.  
Have mercy upon me, O Lord, for I am weak: O Lord heal me for my bones are vexed.  
My soul is also sore vexed: but thou, Lord, how long?  
Return, O Lord, deliver my soul: O save me for thy mercy's sake.  
For in death there is no remembrance of thee, in the grave who shall give thee thanks?  
Have mercy upon me, O God, according to thy loving kindness: according to the multitude of thy tender mercies blot out my transgressions.  
Wash me throughly from mine inquity, and cleanse me from my sin.  
Why art thou cast down, o my soul, and why art thou disquieted, within me? hope thou in God for I shall yet praise him, who is the health of my countenance and my God.  
Yea, though I walk thorough the Valley of the shadow of death yet will I fear no evil: for thou art with me thy rod and thy staff comfort me.  
O Lord, my times are in thy hand, deliver me from the hand of mine enemies.  
Let my soul live and it shall praise thee, and let thy judgements help me.  
Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.  
My flesh and my heart faileth me: but God is the strength of my heart and my portion for ever.  
ALmighty God and most merciful Father; thou art the Author of my being; and as my life, my health, and strength are from thee, so they are and aught to be at thy dispose: and I do humbly confess, that because of my sinfulness and disobedience, 'tis just with thee to afflict me with sickness and pain, yea and to cut me off from the Land of the Living. O Lord, I bear about me a body of Sin and Death, and am liable to the penalties of that first transgression; for by one man Sin entered into the World and Death by Sin. Likewise the practice of my life hath been very evil, and my sins still repeated from day to day. I have not made it my chief business to serve and glorify thee which is the end of my Creation: nor hath the time of my life and health been employed as it ought in doing and receiving good. The faculties of my Soul and Members of my Body have been made the instruments of Sin. I have not been duly thankful for thy manifold Mercies, nor made a right use of them; and I have too much despised thy goodness and forbearance which should have lead me to repentance.  
I do therefore acknowledge the justice of thy deal; for why should a man complain of the punishment of his sins.  
But, O thou Father of Mercies, who delightest not in the death of a sinner; be favourable unto me. Enter not into judgement with thy servant, neither let thine anger wax hot against me, but forgive my Sin and deliver me, for in thee do I trust.  
I know, O Lord, that afflictions rise not from the Dust, but are of thy sending; and I do desire to hear the voice of thy Rod, and to turn to him that smiteth. I do with hearty repentance humble myself at thy footstool, lamenting all the errors of my former life: and I do give up my Soul and Body to thy Will and Governance; resolving and promising by thy Grace to live and act hereafter in all holy obedience to thee and thy righteous commands. O deal not with me after mine iniquities, nor punish me as I have deserved; but remember the sufferings of thy Son, who himself bore our sicknesses, and the punishment due to us in his own death. I believe in him as my alone Saviour; my trust is in his Merits; and I do humbly beg for his sake that thou wouldst be reconciled unto me: that thou wouldst heal my Body and comfort my Soul.  
O God, who art the preserver, of men, who hast declared in thy word that thou art nigh unto such as pray unto thee, and hast promised to deliver when called upon in the day of trouble, be thou pleased to bow down thine ear, and extend thy compassion, in removing the distemper under which I now labour; do thou who art the great Physician prescribe and bless the means that may be for my recovery: and restore me again if it be thy blessed Will to a state of health and strength, then will I praise thee with a thankful heart and will serve thee faithfully all my days. But I do humbly submit myself to thy good pleasure, and not my will but thine be done. Though thou visit with thy Rod yet take not thy loving kindness from me; and while my body shall be afflicted, be thou pleased to strengthen and support my Soul with thy Grace and inward consolation; help me with cheerfulness and Christian patience to bear thy chastisement; with a firm and constant faith to trust in thee and thy precious promises. Grant that this present visitation may be sanctified to my spiritual benefit, and through thy wise ordering in the issue turn to my real advantage, and that I may by experience know that in very faithfulness thou hast afflicted me. Let this thy fatherly correction teach me to be more dutiful and obedient: and grant that by considering the vanity and uncertainty of health of life and worldly enjoyments, I may be the more careful to set my affections on things above, and to breath after that immortal life of perfect bliss which thy Gospel hath promised. And grant, O Lord, that whether in health or sickness, in prosperity or affliction, I may still honour and serve thee: that whether I live I may live unto thee, and whether I die I may die unto thee, that whether I live or die I may be thine; And so an entrance may be ministered to me into the everlasting Kingdom of my Lord and Saviour Jesus Christ: In whose Name and Merits, I do earnestly recommend unto thee my present condition, and all my Concern; both of Soul and Body; praying further in his Words, Our Father, etc.  
Thy Grace, O Lord Jesus Christ, my Redeemer, thy Love, O Heavenly Father, thy Consolation, O blessed Spirit of Grace, be with me and all thy People henceforth and for evermore. Amen.   
FINIS.