AN ANTIDOTE AGAINST The error in opinion of many in these days concerning some of the highest and chief Duties of Religion: AS Adoration, Alms, Fasting, and Prayer.  1 Thessaly. 5.21. Prove all things, hold fast that which is good. 1 Esdras 4.38. As for the tuth it endureth, and is always strong, it liveth and conquereth for ever. 
LONDON, Printed by E. Griffin. 1647.   

TO THE Right Honourable, and most worthy of all Honour,  
My Honoured Lord,  
TO say nothing of your Virtues, nor my obligations, (which indeed the highest and best Language would rather derogate from, than any ways express.) In obedience to your commands, that as a Law must ever regulate my actions, I here present you from the Press with what you have already seen in lose Papers; yet so as I have not presumed to pass it under your name; because denying it the subscription of my own, and too unworthy of such a Dedication; though truly you could not blame me, had I offended in both, since I only give the mettle, you the stamp that sends it abroad for good and currant; so as you own me pardon and vindication if it shall reflect upon either, since I resign both my own will and judgement to yours, and become rather passive then active in publishing these indigested thoughts, being in all things resolved to express myself  
Your Lordships in all affection to be disposed of.   

To the Reader.  
Gentle Reader,  
I Have observed a double error amongst the men of these times in the too long retaining, or too forward anticipation of their thoughts. For some phlegmatic and melancholy constitutions, like rich Mines, keeping their Oar within themselves, ever carry their Candle in a dark Lantern to see their own way by, not to guide others; or are weaving a garment all their lives to wear only to their graves. When others to the contrary, of more sanguine and fiery natures, like the Israellivish women, are for war in their births, and so they may be delivered but of a little vainglory, flattery, envy, engagement of opinion, or the like, never consider how abortive and misshapen an issue they bring into the world, form rather out of the foam of the brain then any solid matter. But I desire to avoid both extremes, and would neither be the Box of Ointment that holds all within and pours out nothing, nor the leaking vessel that is ever emptying itself of what it receives, though never so offensive and nauseous. For as I profess against the thinking of any thing that comes from me worthy a public owning, so I decline not the satisfaction of some near friends, that have engaged me to expose this short account of some of my private meditations to the severity of others opinions. Though I am not unsensible of the prejudicated prejudice they will meet with abroad; since I see truth self in many things of th● nature insulted upon, an● cried against, as Christ w● amongst the jews, not Bara●bas but Jesus; not errors but innocence must be the Sacrifice and suffer for the people. Yet under this contempt and annihilation (like our Saviour upon the Cross) it is i● greatest triumph because n● conquered, when crucified, & will rise again more glorious for being now buried so lo● in infamy and disgrace. An● if I can but contribute the Glow-worms shine, or lea● twilight to its manifestation ●n these benighted times of ignorance (wherein we are become blind by seeing too much of our new pretended Light, when the great Luminaries of our Church have either withdrawn their influence, or been cast out of their Orb) I shall truly rejoice, and willingly bear their censure that have not charity to pardon my failings; since in that affection I am the same to all, we ought to maintain to one another, and could wish myself a Sacrifice for their good, and the Church's prosperity.   


Of Adoration.  
THough God as He is I am, a perfect and single being of Himself, all goodness, the Spring and Fountain out of which all other beings and perfections flow, might have enjoyed an eternal complacence, felicity, and happiness, in Himself; altogether uncapable of Accession or Diminution: yet for the fuller manifestation of Himself in the Attributes of his Power, Me●cy, Justice, and the like; h● made the goodly frame of th● whole Universe, and place man at the foot of the account as his last and greatest work● of Creation, to sum up an● recapitulate the several beings and perfections of all th● rest. Though he imprinte● upon every one some visib● footsteps of an invisible Deity making every creature like so many several Character some greater, some less, b● their orderly being put together, as Letters in the Pres●● to spell his name Jehovah to 〈◊〉 from a most legible hand; 〈◊〉 Name not known to Abraham Isaac, and Jacob, Exod. 6. as 〈◊〉 importeth the Eternity of h● Essence, who was yesterday, 〈◊〉 day, and the same for ever; pas● present, and to come, with the existence and perfection of all ●●ings in him. So as with Saint ●●rnard we may faith, God is ●●e being of all other creature's; as they are of Him, and 〈◊〉 Him, and from Him: not 〈◊〉 at they are the same with ●●irn, or that He is. A Name of ●●eer sounds (litterae quiescen●●t) and of that immoderate reverence amongst the Jews ●s one observes) that it was ever named but once a year, ●id that by the high Priest; ●●d being compounded of ●ur Letters, (as some specu●tive men collect) did myste●ously express the three Per●ons in the one Godhead to ●s, and Incarnation of His ●onne. The first, signifying ●ower for God the Father, ●e second Wisdom for God the Son, the third Love f●● God the Holy Ghost; 〈◊〉 fourth a repartition of the ●●cond, to show the reconciliation of two natures in the Person of Christ: Altogether to declare Gods awful an● stupendious Majesty, his Protection in supporting, Providence in guiding, Tenderness and compassion in caring fo● man, to whose nature he was united; and by it to challenge all the returns of gratitude service and honour, our souled and bodies are capable of producing, as the end of our creating. For God made all thing for the use and service of man● giving him the sole Monarch● over the creatures; and ma● for his own glory only, re●serving to Himself a sing● propriety in him. So that, 〈◊〉 would be the greatest sacri●dge in the world to rob God ●f any part, since He hath from ●l eternity consecrated the ●hole man to his service. And ●herefore it is not enough to ●ive Him inward fear without outward reverence, nor a par●all, but an universal obedience, hand and heart, soul and ●ody, with all the members ●nd faculties of both, concurring in all acts of his worship in ●heir several expressions of ●eale, piety, and devotion. ●nd not make it our Religion ●o be irroligious; nor with many in these times, account a ●zy, proud, affected negligence, the best posture to serve ●od in. For surely though the ●ody may act the Hypocrite, ●a fair flower appear upon a withered stalk) and personate devotion without the soule● the soul can never praise Go● as it should, but the body wi● bear its part in the Harmony and (so fare as place and other circumstances allow it) wil● make it all without as well a● all within, 
Psal. 10.3.  Psal. 10.3. praise th● Lord in the most awful, reverential, humble, and decen● posture it can compose itself to, ever shaping its behaviour by what opinion and the cu●stome of the place account most expressive of inward devotion, and outward submission, even such as in civil u● servants use to pay their masters, Subjects their Kings, t● humble humility itself (th● more to speak God's glory) 〈◊〉 it were possible in these unaccented inarticulate yet lou● voices. Though, as the soun● b● the touch of the string, the ●nne by its operations, the ●tificer by the building he ●ses, the temper of the body 〈◊〉 the Pulse; all these out●rd expressions should pro●ed from, and declare inward ●bits, our corporal actions ●m our true mental piety, as ●e echo from the voice that ●mes it. For the Adoration 〈◊〉 the body is but the body of ●doration, the devotion of the ●ule the soul of devotion, that it animates and actuates 〈◊〉 the rest; even the whole man 〈◊〉 the manifestation of God's ●ory, knowing the most Hea●nly Anthems and best Harmony arises from all parts in insort together. Nay indeed is but a maimed and ble●shed Sacrifice, (which is to ●ophane God's Altar) if we leave any part behind, a●● bring not the whole man 〈◊〉 him, our bodies as well 〈◊〉 souls; since both with Sai●● Paul will but make up our reasonable service, in that we about with a price, (purchase His by emption and redemption) for that end, 
Rom. 12.  Rom. 12. A●● if the heart, the Primum mob●● be his, it will carry all the i●● feriour ones with it, The ey●● to look up unto the hills fro●● whenee cometh our salvations the hands elevated for an evening sacrifice, the knees bow●● in an humble sense of o●● nothingness, and God's omnipotence, His Majesty a●● our vileness, with a casti●● down the whole man in 〈◊〉 dreadful reverence of his a●● full and glorious presence 〈◊〉 his Ordinances. This outwa●● comportment ever should follow true inward piety, as the ●●adow the body. Nor can ●●igh elevated and Spiritual ●bjects be known to us, or ●●ade legible, but in their effects; nay, there are no other perspectives for dim nature ●o see the glimmering of God's ●lory in them by the incarnation of Himself in his works, ●or can he otherwise (quoad ●os) reveal himself then ad extra. How then can we weak ●●en think to bring glory to ●od from our works ad intra, speak his praises in a lisping ●alfe-worded Language, without a vocal and operative one? when the true counterpart and ●ost unerring copy of the ●oules affections is the bodies actions.  
Nor do I in this contend for corporal worship, as 〈◊〉 ceremony (a thing of decency and fitness, or arbitrary only but as a moral duty, and o● of the highest parts of God worship; if we consider it b● its contrary, the grievousness of the sin of Idolatry, an● the severe punishments due t● it, the manner of serving Go● being the next Commanded meant to that of having a Go● to serve, and a devotion mo● free from all selfe-reflections in its performance, in that 〈◊〉 brings nothing to man bu● shame (when he covers himself with confusion as a Garment to give the more glory to God) whereas in prayer and many other acts of devotion, we do not divest ourselves of self interest, bu● with the good Husbandman plough and sow in hope of a ●ich harvest and blessed return. And it were a shame to Christians to be ignorant of this, when the very Heathen by the twilight of nature, that knew ●ot the true God, did ever worship their false ones in those postures that in their use ●nd acceptation were most expressive of reverence and humility. And not fare to exceed them as well in the semplances as realities of piety, by animating and spiritualizing, ●s it were, this bodily work, (or rather work of the body) ●o make it become a spiritual Sacrifice to God, as well as Fasting, Alms, and the like, Heb. 13. which yet are only so considered in their spring and first issue, (the spirit working by corporeal Organs and instruments, and the●● Ocean into which they runn●● all terminating in God's glory. For in holy duties Finis d●● formam, and adds truth t●● the Spirit, manifests and de●● claroes that we worship in spirit and truth, 
john 4.  John 4. the corporeal act taking its impression from the Spirit, sealing an● ratifying the dictates of th● soul, turning the man outward, and making that see● which is invisible. But to b● more clear we will define th● duty thus:  
Adoration is an act of devotion terminated in God, as the only object in which soul and body should concur i● their several operations and ways of expressing of their awful, pious, and reverential apprehension of his Essence ●●d Attributes, and humble ●●proaches to so dreadful a majesty. Now this religious ●●rship (which Scotus in lib 3. ●●t. 9 calls Piet as vel Dei cultus) ●●dilectione, Sacrificii exhibi●●ne, atque reverentia consistit, saith he) and is a moral ●●rtue properly referred to ●●stice, as performing to God attribute only due to the Supreme first and chief Good, ●●luding three acts in it.  

1. Actum mentis, quo appre●ndimus Personae honoratae ex●●llentiam.  
2. Actum voluntatis, quo nos ●●i ut inferiores submittimus, & ●● debitis officiis agnoscere prom●●i sumus.  
3. Actum corporis, quo signum ●●strae Demissionis ostendimus, ●●ostratione, inclinatione Capitis ●●dgeniculatione, & similibus.   
And therefore the School men say, As temperance 〈◊〉 good, in ordine ad se ipsum Justice, in ordine ad proximum so Religion (which is Pietat● vinculum) in ordine ad Deum and is to show itself in Adoration as one of the high●● duties of piety, from the consideration of the infinitely ra●sed excellency God hath 〈◊〉 himself, as Author bot● of our Creation and Beatification; and this in the mo●● full way of manifestation th●● whole man is capable of performing. So Damascen, and Th● Aquin. qu. 84. infer. Qu●● duplici natura compositi sumu● intellectuali scilicet & sensibi● Duplicem adorationem Deo off● rimus, Spiritualem quae consist● in interiori mentis Devotion● & corporalem; & in omnib●● actibus id quod est exterius, re●●rtur ad id quod interius, ut per ●●gna humilitatis quae corporali●● exhibemus, excitetur noster ●●fectus in subjiciendum se Deo. ●ut as motion from life, ex ●irituali Devotione procedit, & ●● eam ordinatur, The soul ●ust be the Alpha, and God ●●e Omega of it, which we may ●metime illustrate by a simi●ude.  
For as prayer is first in the understanding, and then in ●●ords as its image, reflection, ●●d interpreter: So Adoration must be first in the inward ●●an (as the child quickened in ●●e womb) and then it will ●● in the throws and pain till ●●be brought forth into action. ●●n humble soul (if truly and bowingly pious) never inhabiting but in a lowly body; for Adoration being first s●●ted in the understanding fr●● the apprehension of God 〈◊〉 the primative and chief goo● and then in our wills submitting ourselves to him with 〈◊〉 reverence and devotion, f●● conveying some of that goodness to us; in giving us n●● only a being, but the best 〈◊〉 beings here, with title to 〈◊〉 eternal one hereafter, w●● show itself in some stamp upon the Wax in the corporeal acts of Incurvation, Prostration, and Genuflections, i●terpretativè. And good re●son, since we cannot by sen●● (Attingere Deum) lay hold 〈◊〉 God, we should by sensib●● signs stir up ourselves 〈◊〉 seek Him, and publish o●● reverential fear in this Ou● rend of humility towards ou● Maker, and teach others by ●e shorter and compulsory ●ay of example, Gal. 2.14. ● give glory to God on high ●y falling before his footstool ●re below, Ps. 95.2, 11, 27, 29.2. ●eb. 12.28. Micah 6.6. Yet we ●ust not conceive the acts of ●e body to be simply religious 〈◊〉 themselves, but become such only (intention agentis) by the ●tention of the doer, from all ●hich we will raise some short conclusions bottoming them ●pon the surest foundation, God's holy Word.  
First, that Adoration, or any outward act of expression, which by Divine institution, ●r it's own signification ought ●o be referred to God, is Idola●y if exhibited to any creature in a religious way; Though 〈◊〉 civil worship or reverence of subjection is due to other in regard of some particular eminency and dominion giv● to them from God; and 〈◊〉 they are a shadow, a dark picture, or dim charact● drawn in little of that original greatness which is in God, 〈◊〉 Him as in the fountain, 〈◊〉 them as in the streams, deriv●tivè, weak and imperfect. A●● thus S. Augustine (lib. 22. cont●● Faustum, & de verâ Religion cap. 55. saith we may honour the Angels in these respects Charitate, not Servitute, 1 Co●. 11.10. Col. 2. Rev. 19 And 〈◊〉 may worship the Martyr's 〈◊〉 we would men in this life, wi●● a reverence of love and Society, or we may honour the●● by imitation, not in our devotion.  
Secondly, That Christ him self (so jealous is God of this 〈◊〉 of his honour) Inadorabi●●●st ut creatura, si dividas sub●us intelligentiis quod vide●● ab eo quod intelligitur, is not ●●●e adored if considered in 〈◊〉 humanity alone; yet adolphus verbum cum carne, id est ●●●ens carnem sibi unitam, is to unadored as consisting of two ●●●ures, which by personal ●●●hypostaticall union make 〈◊〉 one person, the humane ●●●ure only existing in the ●●●ine, who took the nature ●●●ly, not the person of man. ●●●d upon this ground say the schoolmen, Non debet excludi ●●●nino adorationis Caro, licet 〈◊〉 non sit ratio adorandi, it ●●y be performed sensu com●●●to non diviso, in the concrete 〈◊〉 abstracted sense, Isa. 45.14, 〈◊〉 Psal. 2.10. Matth. 28.9, 15. and was so practised and prophesied on, Matth. 8.2, 9, 〈◊〉 15, 25. Psal. 45.11, 72, 9, 11.  
Thirdly, that Adoration the negation of it to any creature establishes the duty 〈◊〉 wards God, 
Exod. 20. Deut. 4.  Exod. 20. Deut. And that the Gloss observe is expressed in two wor●● bowing down and worshipping that as Adorare consistit in 〈◊〉 exteriori vel effectu, Colere 〈◊〉 in affectu vel actu interiori, 〈◊〉 might contribute all our pours, both notions and moti●● to the advancement of G●● service and glory. Nor is 〈◊〉 duty only founded in the ●●gative precept upon wh● Daniel the third is a large 〈◊〉 raphrase, but enjoined u●● the first Commandment b●● by Moses interpretation, D●● 4.6. and our Saviour's C●● m●nt Matth. 4. which is affirmative to God, but exclusive 〈◊〉 all other creatures, and ●●its not the use of Images, 〈◊〉 any other representation, ●●citative nor objective as a ●●tive to, or termination of 〈◊〉 worship in the acts of it, ●●ough the Schoolmen by ●●t distinction have turned 〈◊〉 people's devotions into ●●latry and superstition) lest eduction follow as a punishment upon our disobedience ●●d rebellion, Heb. 2.18, 20. 〈◊〉. 40.18.  
Fourthly, that Adoration ●●s not only commanded in ●●e Law, and often repeated 〈◊〉 the Gospel, 
(a) Matth. 4. Heb. 12.28 Rev. 15.4, 19, 10, 22, 9  but prophesied on under such a phrase 〈◊〉 comprehends and signifies 〈◊〉 whole worship of God 
(b) Zeph. 2.11. Isa. 45.23. Psa. 2.3, 11 22, 27, 72, 11. , 〈◊〉 that it did always accompany God's worship both 〈◊〉 public, for the giving glo●●● to God, and good examplefy men 
(c) 1 Sam. 1.19. Nehe. 8.6. 2 Sam. 12.20. jer. 7.2. 2 Chro. 20 18. 29.28, 30, 32, 12. Exod. 34.8 Deut. 26.10 john 4. Psalm 5.7.22.27.29, 1, 2, 45.11.86.9.66.4.95, 96, 97.7.132, 138 ; and used as an abridgement and sum of all other duties and devotions by 〈◊〉 Jews; for when some pression and extraordinary occasion would not allow them ti●● for more, they only went● the Temple, worshipped, a●● departed, as some of th●● ancient Rabbins affirm. A●● if they did not worship wi●● out praying, they never I 〈◊〉 sure prayed without worshipping, but in that strove 〈◊〉 give him the glory due unto 〈◊〉 Name 
(d) Psal. 29.1, 2. Deut. 6.10 Jerc. 26.2. Za h 14.16 17. Acts 8 27.24.10. 1 Cor. 6.20. ; and the Church● due reverence 
(e) Leu. 19.30. 2●. : in rega●● of Gods more efficacious a●● glorious presence there 
(f) Mat. 18.20. Psal. 27.48.9.26.2.105.4.2 Chro. 7. Pro. 34. 1 Kings 8.  and the service and attendance 〈◊〉 the holy Angels to protect ●●d guard us, 1 Cor. 11.10. Heb. 〈◊〉 5. Psalm 34.7. Micah 6.6. ●●e. 5.1.  
Fifthly, that as Adoration was ●●●waies accounted a part of ●●●ds public worship, so it ●●●s ever practised with most ●●●erty in the private devoti●●● of God's servants; to evidence to themselves the inte●●●ty, zeal, humility, and affections of their own souls, and 〈◊〉 the actions of the body to ●●●rre up their devotions 
(g) Dan. 6.10 Luk. 22.41 , ●●●d to show that being but ●●●st and ashes (which was A●●●hams Prologue to his prayer ●●●n. 18.17.) they would yet ●●●th David become more vile 〈◊〉 God, 2 Sam. 6.20, 21.  
Sixthly, that Adoration is 〈◊〉 ceremony we may collect from those expressions t●● very Saints and Angels in Heaven use in their devotions 
(h) Rev. 7.11 12.22, 5, 14.  but a moral and perpetual duty, one of the essentials 〈◊〉 true piety, and to continue beyond the measure of time 〈◊〉 self, until, at, and after th● day of judgement in the glo●● of the Saints, where no cer●mony is, Rev. 13.7. 4. 10.1●● 5, 14, 11, 16, 17.  
Seventhly, that Adorati●● hath not only precept for 〈◊〉 foundation, but for its suppo●● the practice of all holy m●● upon earth, Divisim & conju●●ctim, single, or as particular men multiplied into a congregation both in private a●● public devotion 
(i) Acts 20.36, 21, 5. Mat. 28.9, 17, 15, 25. Exod. 34 8. 2 Sam. 12.20. 1 Kings 1.47, 〈◊〉 2 Chro. 7.3. 20.18, 29.20. Esth. 10.1. Neh. 8.6. Jo●● 20. Exod. 33.10. ; N●● Christ however in other things ●umbled, in this did humble himself 
(k) Luke 24.41. Mat. 26.39 . And if God did ●his for man, shall not weak ●●an put the greatest debasement upon himself to exalt ●is great God? Nor doth john 〈◊〉. 20. forbidden it, but requires ●he spirit as the chief ingredient in it, verse 23. and both as ●n effect and high end of God's Word preached, 1 Cor. 14.25. Matth. 2.  
But some may object that his was reproved in Iosh. 7.10. ●nd a contrary practice mentioned in David, 2 Sam. 7.18.  
To which I answer, that ●●shua in his holy consternation ●nd prostration of himself, was not checked for the act, ●ut the excess in it perhaps, or other for not endeavouring ●●st to find the sin, the cause of punishment before the remedy; the sore, before 〈◊〉 applied the plaster. A●● for that where David is said 〈◊〉 sit at prayer, we must tak● notice that the same word 〈◊〉 the original (as some learn●● men observe) from Gen. 27. 4●● Levit. 14.8. 1 Sam. 1.22. 20. 1● 2 Sam. 19.32. compared wit● 2 Sam. 7.18. that in all the● places the same word is use● in the original tongue, and 〈◊〉 not to be understood of th● gesture of sitting, but the continuing in a posture of praye● As David in the like case is sai● to remain before the Lord From all this result cleare● arises, that such gestures 〈◊〉 most express a reverential fear, were commanded 〈◊〉 God as a moral duty practise by his Saints, and are to 〈◊〉 imitated by us in our addresses and approaches to God, so fare as conveniency of place, age, or infirmities will permit. And if we cannot kneel nor fall down, which is a posture in these times fit rather for the freedom of a private retirement than our public devotions, to avoid spiritual pride which often grows and springs out of an affected humility, and the too forward censures of others, let us prefer Mercy before Sacrifice in this even to ourselves, Matth. 12.7. for God will allow it, if we offer all in our power, even standing in prayer where we have no room nor power to kneel 
(l) Neh. 9.2, 5. Luke 18.13 : And where we can do neither, with old and weak Jacob, let us worship in such corporal expressions as we can arrive at 
(m) Gen. 47.31. Hab. 11. ; yet i● a Minister kneeling even i● prayer is sometimes dispensa●ble, when standing in the Pul● pit will make his voice th● more audible and diffusive o● God's Word, and tends mo●● to edification 
(n) 1 Cor. 14 17. ; for thought the obligation thereunto bind●● semper, it doth not add semper●● always in the habit, not i● the act, as in the command of honouring our parents still in disposition, not i● expression of it, though mo●● chief.  
1. When we come into God house in regard of its relative sanctity called the beauty of holiness, in that God's face shine most there in his Ordinance and efficatious presence 
(o) Psal. 5.7.96.9.99.132. 1 Sam. 1.18 2 Sam. 12.20. Isa. 60.14.  though reflecting most honour where he is honoured most which made Solomon command this reverence in saying, when thou goest into the House of God look to thy feet; and the Prophet at the going out of the Temple, Ezek. ●6. 2, 3.  
2. When we prepare and dispose ourselves to Prayer, Adoration is the best inlet to our devotion. So David, Come ●et us worship (or worship in our first approach) fall down, and kneel before the Lord our Maker 
(p) Psal. 9 ●. , to witness our humi●ity, fall, and low estate in Adam by our nothingness, the more to advance God's glory.  
3. When we sum and seal ●p our prayers with Amen 
(q) Neh. 8.6 Rev. 5.14.7.12. Heb. 11.21 , ●oth as it is the Name of God, Rev. 3.14. which we are to admire and reverence in the sense, not sound; and as it is a short repetition of what went before, and profession of our concurrence with them, which made the Apostles wind up all their Epistles with it, in that it is Cingulum consensus, & votum desiderii nostri.  
4. When God approaches to us in any extraordinary manifestations 
(r) Gen. 18.23. job 40.4.46.6. Luke 5.8. Gen. 28.  of mercy or justice 
(s) job 1.20. , our receiving of benefits 
(t) Exo. 34.8 2 Chro. 7.3 20.18. Ps. 102.21 Rev. 11.16 17. , returning of thanks 
(v) Gen. 24.25, 52. Gen. 47.31 Heb. 11.21 , or bringing any other Sacrifice to God 
(w) Heb. 13. Deut. 6.10.26.10. Micah. 6.6. , votive, or devotive, Gen. 14.22. for God will not accept of mean, negligent, and perfunctory duties 
(x) Mal. 1. Psal. 99.132 138. , nor such service and reverence as an earthly King will scorn and reject from his Subjects and vassals.  
Now as the time is Always, so the place must be every where 
(y) Joh. 4.20 ; though amongst the Jews it was performed either in or towards Jerusalem, for uniformity, God's promise of his virtual presence being there 
(z) 1 Kings 9.3. , and Christ's coming, whose types were there treasured up in the Ark; and not for any inherent holiness; yet Christians may, if commanded, worship (as they did) towards the East, for the order and regulation of their devotions, the commemoration of our great benefits by Christ, the expectation of his second coming, the appearing of our Sun again in that Horizon, and the usual exhibition of Himself, his body and blood, in that part of the Church. But than it must not be done to the scandal of our brethren, nor so repeated as if the Duty were riveted locally or fixed to any place, since Churches and the most holy parts in them, 1 Kings 8.6. though estimation may make a difference, have no inherent, but relative and representative holiness in them; nor had amongst the Jews, though their Three divisions were sanctified to three functions, the Holiest to the divine presence, in that all the Types were kept there, the holy of Holies for the Priest's Sacrifices and levitical Rites; the outward Court or Atrium for single worship. Prayer and Doctrine. The two first were buried with the Temple, the last only is common to all 
(a) Isa. 56.7. john 2. , so as all aught to concur in a reverential way of serving God in places set apart for those pious uses.  
But to sum up all, let us consider Adoration, 1. Quae Origo suae productionis. 2. Exhibitio honoris. 3. Ratio exhibitionis.  
And in the first is Actus fidei, nam fides ostendit cur principaliter Adoratio sit exhibenda.  
2 Actus Charitatis; nam charitas facit diligere Deum, ut optimum & summum bonum, & per hoc imperat & facit adorare Deum.  
3 Act us Justiciae, and so vel reddit aequale, vel possibile; it returns either what is due and equal, or what is possible. But because we cannot perform the first, we own the second in all expressions of duty, reverence and devotion humane nature and a created being can attain to. Thus Ranevius in lib. 1. de Adora. As it is th● one great end of God's wor●● preached 
(b) 1 Cor. 14.25. , and purestact o● outward piety, the best draw● Picture of inward reverence for the acts of the soul ar● secret and mystical, and onel● intelligible in Vestigiis, as th● prints of the feet declare th● way we walk in, the bene● sicence of the hand the bene● volence of the heart, th● going as low as we can in co●●porall gestures, the depth o● our humility and soul's devo●tion; and this not only in re●spect of man, but God, wh●● judges and rewards us acco●● to our works, though the sea●● cher of the hearts and reins not according to intuitiv● knowledge, but outward ma●nifestation and evidence. S● as the best title to our ad●vancement arises from our greatest abasement of our ●●lves, our glory heightening ●om our shame. For like the ●eacock when he moults his ●pall Feathers to enrich his ●lume, our divesting our ●lves of all outward greatness, and casting ourselves ●owne at God's footstool, is ●e way to be clothed with ●onour, and raised to a ●hrone; like the best Timber, ●hich ever grows highest upward when most rooted and ●●cpest in the earth, we ever ●ceive a measure of glory according to our degrees of ●mility, not only in throwing ourselves upon the earth, ●●t earth upon earth, dust ●●on ourselves, that lying ●●ried there in thought of ●●ortality we might rise to an immortal felicity for ever, 〈◊〉 bless the Lord with his bless●● Angels that excel in streng●● and do his commandments 
(c) Pal. 103.20.  and all his holy Saints, sa●●ing, Worthy is the Lamb t●● was slain to receive riches, 〈◊〉 power, and wisdom, and streng●● and honour, and glory, 〈◊〉 blessing for evermore. And 〈◊〉 only saying, but really ex●● biting that worship in a visi●● adoration 
(d) Rev. 5.12, 14, 7.11.12. . And if s●● humility and reverence sh●● be our glory when we glor●● God by such emissions in H●●ven, what postures low a●●vile enough can we finder compose ourselves into wh● we draw nigh into his prese●● here, unless with David 〈◊〉 introduce and usher in ev●● address to God and act●● Devotion with Adoratio●● for Jerusalem's gate is very low aguilt, and hardly to be entered ●●n any other posture; and ●●oth kneel and fall down before him, Psal. 95. if we expect ●is hand to raise us, his providence to guide us through the ●●tion, and dismiss us with a ●lessing, when we believe with ●ur hearts, confess with our ●outhes, and wind up all with ●he corporal attestations of ●he souls ecstasies and holy ●ansportation, which is nothing less than Heaven in Effigy, a dawning or inlet to an eternal day of happiness.   

Of Alms, Fasting, and Prayer.  
MAn in his creation was made like unto God, that he might serve that God who created him in holiness' and righteousness all the dai●● of his life: But losing that privilege by his own rebellion, was yet redeemed to 〈◊〉 capacity of recovering by fait● what he lost by disobedienced and to the manifestation of i● in all the holy effects of sanctification, to which God laye● claim by right of Dominion Col. 1.16, 17. And so we own him subjection, 1 Cor. 6.20. By conquest, so homage, Rom. 6. ●●. By covenant, so fidelity, ●●. 16.8. By communion, 1 ●●r. 15.10. John 14.17. So our ●earest affections, which we ●hould the more study all ex●ressions of, for having so grievously provoked him by our transgressions. And therefore ●s all the fruits of sin have ●●rung from one root of bitterness, and hang or grow ●pon Three branches, our ●oules, Bodies, and Estates; ●o let us from one principle of Grace correct and alter their ●ature, or new load those ●ranches with contrary fruits ●nd productions. That the ●●after of our Vineyard who ●igs and plants, dresses and ●aters for that end, 
e Isa. 5.  may reap ●ll and well laden Clusters from us for his care & preservation of us: our goods in work of Charity and Alms, o● bodies in works of Mortification, our souls in works 〈◊〉 Piety and Devotion, whi●● with Aquinas 2.2 ae. Qu. 85. A●● 3. are our principal Christi●● Sacrifices, and acts of divi●● worship, and therefore wo●● thy of our consideration a par● though ever to be joined an● united in our practice.   

Of Alms.  
Alms is a fruit of Sanctification, and called by so●● Misericordia, which is n●● only Miseriacordis, a fellow feeling of others miseries 〈◊〉 regard of their afflictions, b●● a virtue dilating itself inactions of Charity, and like sounds and smells communicative as fare as it can extend any thing of its influence. For the soul (as the womb of the Virgin) not sooner conceives such impressions from the Spirit of God, but they presently quicken into desires, and keep it in travel till some fair opportunity midwife them forth into charitable actions, in which it retains some dark resemblance of God in his operations, who from all eternity first framed the Model, conceived the Idea in himself of all things, then hatched and disclosed them in the shape of mercies to us in time which from everlasting he had decreed, according to the council, not absolute Sovereignty of his will, 
f Eph. 1.  in that his goodness 〈◊〉 diffusive, yet not lessening by participation; for the Apostle calls him the father of mercies 
(g) 2 Cor. 1.3  to show that as Father an● Son are relatives, the o●● ever supposing the other; s● father of mercies in the plural, to declare their num●rousnesse, and that they an●● the children as it were of hi● nature, no less than Christ 〈◊〉 the Son of his Person; t●● teach us that this affection is a●● it were God's darling & a du●● grounded in the law of natur●● and expressed in that mutua●● selfseeking relief in distresse● that every man hath ingraft●● in him, commanded by Mos● and the Prophets 
(h) Deut. 7.17. M cah. 6. , raise● and spiritualised by Christ by giving us a pattern in a precept to imitate beyond imitation, for be you merciful (saith he) ●s your heavenly Father is merciful, in quality not equality. And by the Apostle it is called  Religion and undefiled 
(i) Jam. 1.27 Psal 4.18. . ● Sacrifice well pleasing to God 
(k) Heb. 13.16. , nay accounted our Righ●ousnesse 
(l) Pro. 20.2 Psal. 24.5. & 112.9. , and a means of appeasing his wrath 
(m) Dan. 4.27. , being offered in 
(n) Heb. 11. ● Gal. 6.10. john 3.17.  faith and obedience, which made David say (as an Hebrew tradition tells ●s) as often as he gave Alms, I will see thy face in righteousness; for the poor are owners, and have a title to our Alms 
(o) Pro. 3.27. . So as here justice and mercy do meet and kiss each other, yet become not a Righteousness justifying but declaratory, and an evidence of our justification hereafter, in that we endeavour to do justice here, Snum evique tribuere, which made the Jews say i● begging give me the Commandment, and do not by withholding the Mammon of the poor turn it to the unrighteous Mammon, Hosea 5.11. for than it will prove a sin f●● damnable in the negation of it, though neither meritorious nor satisfactory for sin in i●● highest perfection, as a Go y● cursed into everlasting flame●● belongs to it; and therefore we●● it good to find out some measure or direction to regulata ourselves by, in the dispensation of our charities, especially since Christ seems to command a giving without measure, as the best measure t● give by; when he saith, Sell a● that thou hast and give it to th● poor 
(p) Mat. 19.21. . But to this I answer as will plainly appear from the context, that it was but a command of trial, and particular to the boasting young man, and no precept challenging universal obedience, because not reconcilable to many other places of Scripture, 1 Tim. 5.8. And therefore out of general principles and examples not personal Mandates we must form our care and compass to steer by in this so weighty duty. And our first rule shall be, to be as universal in our obedience, as God is in his command, Do good to all, though chief to the household of faith 
(q) Gal. 6.10 ; rather seeking fit objects for our charity, then suffering them to find us, in that we are but the poor thence Stewards who have an interest both in our wealth and increase, so as their propriety lieth in our possessions, which we ought at least weekly to account for, 1 Cor. 16.2. and to make our ability the gage and size of our bounty, justice, o● charity to them, with relation to our families, condition, quality and other circumstances. But some from a computation of the Jews laying aside a Tenth part of all their Incomes every Third year 
(r) Deut. 26.12. & 14.28.  for charitable uses, would in a proportion to that oblige us to an assignation of a Fifteenth part every year, besides the mercy and compassion we are to use in case of debt or other engagement 
(s) Deut. 13.1, 2. , as the highest expression of righteousness inherent though imperfect, Mich. 6.6. Rom. 5.7. Dan. 4.27. And surely except we go beyond them in this, we fall much short of our duty, since the Gospel is but a Lecture or Epistle of love, and love the completion of our Evangelicall Law. Yet I am not so severe as to tie any body to this rule; for than though love may be in the act, it were not an act of love, which for the measure of its expressions ought to be voluntary, free and elective; which truly and indeed is the ground of our reward. Thus the Apostle, 2 Cor. 9.6. He that s●●●eth bountifully shall reap bountifully. And who would be sparing of his seed that were sure of an answerable increase? Yet here we must set and tune our charities to the limitations our callings and relations put upon us, like Music, neither too high nor too low, the Mean being the part that always sounds best in Gods ears, and that he rewards most, though Gods glory not our own advantage should be the object and end of it; for that is not given, but put to interest, that would not be given did he not expect a retribution of advantage And therefore Solomon commands us to cast our Bread upon the waters 
(t) Eccles. 11 1. ; to sow our seed in the most barren soil, the poor man's breast, where it may seem to be lost; and this too without any taint or mixture of vainglory 
(v) Matth. 6.1. ; not giving to be seen, though we may be seen in giving; for though we must not paint vice into a virtue, virtue may appear in its own beauty openly and unmasked; Our lights must shine, though the end of holding them forth must be God's glory, not their own in appearing. And if we thus serve God, God will bless us, in our 
(w) Psal. 41.1, 2, 3.  persons, in our 
(x) Prov. 11.24, 25.  purses, in our 
(y) Psa. 37.25 26. Prov. 13.22. 2 Cor. 99 Psal. 112.2, 3.  posterities; for it is not only given to the poor, but Christ in them 
(a) Mat 25.43. ; and so sure not only to be recorded in Heaven 
(b) Acts 10.4, 31. , but rewarded both temporally and eternally 
(c) Ecclesiasticus 4.12 17, 22, 29. Prov. 11.17, 16, 6, 25, 21, 22, 28, 27. Job 29.31. R●. 12 20. . For the Christians Alms is his purse 
(d) Eccl. 29. 1 Tim. 5 8. Gal. 6.10. , which fills by emp tying; so as there is a gainful expense, a thriving prodigality as well as a prodigal thrift 
(e) Pro. 1.3, 7 & 11.24. ; an improving our Talon, by using, not burying it; by communicating both ourselves and ours in works of mercy to others, whether by the lips or hands, instruction, or relief 
(f) Leu. 19 17 Psal. 51. Isa. 58. Prov. 1.4.33, 4, 2, 8. . For he that thus gives to the poor lend to the Lord 
(g) Prov. 19.17. ; and if God be our debtor (O most gracious descent, in that he that gives all to us is content to borrow from us!) He will repay with interest 
(h) Mat. 10. Luke 6. Pro. 14.21, 23. ; and if we become eyes to the blind and feet to the lame; He will never suffer us to want light to direct, and limbs to carry us to him for mercy in our necessities, Job 29.  
From all which considerations, since we are but God● Almoners, and the poor man● Alms box, let us give with a large heart and an open hand, knowing that we should receive God's blessings like the ground that drinketh in the rain, but to make it more fruitful; and the stomach that takes not in the meat (its food) to monopolise, but distribute it to the most mean ●nd remote members, not to ●ury nor consume, but to man●ge and improve them for God's glory.  
First, as the chief end for which we were created, 1 Cor. ●0. 3. Eph. 2.10.  
Secondly, in a thankfulness ●or our redemption, Lu. 1.74, 75  
Thirdly, for the good of others in regard of the bond of ●ature, Gal. 6. Heb. 13.  
Fourthly, as part of our evidence for Heaven, Matth. 25. ●rov. 19.17. Esdr. 8.21. 1 Cor. ●. 7. and sure marks of our election, 1 Pet. 1.10. Our goods being nothing to us, till boun●y animate and send them abroad with sincerity, not vanity, to do good to others; but then they will prove like the Widows mite more ponderous, and of richer value 〈◊〉 the balance of the Sanctuary than the Indies would be i● the Mine, the Oar in th● Earth, where it lies useless 〈◊〉 us. So as the Christian should be like the Clouds, emptying themselves for others usefulness, and dropping refreshment, if not fatness on 〈◊〉 below them, even by the example of God himself, preferring Mercy before all other Sacrifices, Matth. 9.13.12.7. Luke 6. which is the cause it 〈◊〉 sometimes called perfection Matth. 5.48.19.21. If justice be joined to it, Prov. 3. For we must not feed the poor 〈◊〉 some wild beasts do th●● young ones, upon plunder and rapine; not with others bread, but our own; even sometimes taken from our ordinary not superfluous diet, to relieve them that want. For with such Sacrifices God is well pleased, Heb. 13.16, not so much in respect of our goods, as our goodness, which he values according to the affection they proceed from originally, our love to him ever including that to our brother. So as there is but Vnus amor, duplex objectum; and therefore when affectio cordis goes with Opus manuum; a contrario, a stony heart without commiseration and beneficence, and a withered or contracted hand, that puts not forth itself to communicate, God hates. For he is the weigher of the spirits as well as the purse, and accepts the gift when offered as a tribute of gratitude, not as a bribe to corrupt the Judge, that by doing some good we might be licenced to Act the more evil, never valuing our purses, unless our persons are first his, Gen. 4. and that we give our souls as well as our substance, which we shall need no other encouragements for then to consider  
First, that the object of our Charity is not the poor man, but Christ in him; For I was naked, and ye clothed me not, saith he, hungry, and you fed me not.  
Secondly, the matter of our Charity is not ours but Gods; an ear only out of the full harvest. He hath given us some crumbs from a well furnished board, some drops from a cup that runs waste.  
Thirdly, the end of our charity, for Da & debtor ero, if we give pence, God will repay us pounds; for Grains massy weights, and those of glory; for drops of cold water, rivers of joy and pleasure for evermore. So that at our general accounts, though the sum and total of our di●bursments are little or rather Ciphers. nothing to what we own: in our receipts God will add figures to them, not only to exceed our numeration but to pose Arithmetic itself, multiplying our joys beyond Multiplication, and summing them up in an eternal felicity, a happiness beyond augmentation or diminution. So as if we lay our foundation in charity, we shall raise a structure of glory, and gain an inheritance that is never to be lost, become heirs of God, nay coheires with Christ for ever and ever.   

Of Fasting.  
FAsting, as it is a forbearance of Meat, is of an indifferent nature, neither good nor bad, but in order to the ends for which it is performed. And if used as a holy Discipline, which every Christian is to exercise upon himself, may be accounted a kind of spiritual Sacrifice as an act of self denial, and more particular consecration of ourselves to God, both bodies and souls to a higher eminency of devotion and service, by an abstraction of ourselves the more from all sensual and worldly thoughts and delights, as fare as necessity or decency will permit; that by the hunger of the body the soul may be put into a divine emulation after Spiritual food, and make a heavenly man become as it were an earthly Angel; if he perform it with preparation, separation, confession, and contrition, anointing his head (that is Christ in his members) in works of charity, and washing his face (his soul) in repentant tears, Matth. 6. But this may be either private or public.  
A private Fast was a votive one in the old Law 
(a) Num. 30 2. , and a duty commanded in the new Testament. In that our Saviour doth not only approve the Pharisees fasting twice a week (if purged and refined from the allay of hypocrisy and vainglory) but add to it, and the practice of St. John's Disciples, a precept 
(b) Mat. 19.14, 15. Mat. 2.19, 20. , that after the Bridegroom's taking away they should fast; with rules both for the manner of it 
(c) Matth 6. Luke 5.33 35. Jam. 4.9. , and Musical part, the well tuning of it, which he left to their own elections. And therefore let us be careful as at all times to live soberly and temperately 
(d) 1 Cor. 6.19. Gal. 5.21. Rom. 13.13. Titus 2. 1 Thes. 5. 1 Pet. 4.3. , in regard of their necessity and happy use to be frequent in our holy Fasting, which if rightly performed (as the needle the thread) will ever usher in a blessing and reward 
(e) Matth. 6. , yet it is not the act but the intention that commends it.  
First, as it is a fruit of godly sorrow, and corrective justice, when from a reflection of our sins passed we thus punish them, Judge ourselves to prevent being judged 
(f) 1 Cor. 11 31. , which ever includes execution as well as sentence in it 
(g) 2 Cor. 7.11. Jam 4.9. Joel 2. Luke 23.20, 29. Da●. 10.3. Psal. 35. . In that the crucifixion of sin is the life of virtue, and made one say Semper virtuis cibus jejwium fuit. Fasting or taking meat from the Body is the food of the soul.  
Secondly, as it disposes to other holy duties, wings our prayers and makes them more prevalent. True it was used for the obtaining the holy Ghost 
(h) Acts 2. , in the ordination of Ministers, Acts 14.33, 37. working of miracles 
(i) Matth. 17 21. ; and as it was the first Commandment 
(k) Gen. 3.3. , the life of Heaven, Preface to the Promulgation of the Law 
(l) Exod. 24.18. , and Prologue to the Gospel 
(m) Mat. 4. .  
Thirdly, as a part of God● worship: Thus Anna served the Lord with Fast and Prayer 
(n) Luke 2.37, 38. ; the one the souls the other the body's Sacrifice 
(o) Psal. 35.  though when twins they are of most prevalency with God as in Cornelius 
(p) Acts 10.4 . For food (which is the teat of sin) being taken away, will humble and starve it; and the kill of that will make us live more vigorously to God, and gain us the better audience in his great Court of Requests, our service to him being a sure title of his favour to us.  
Fourthly, as it is medicinal, for the preventing of sin, and correcting of our too rank and mellow soil, which of itself is too apt to bring forth such weeds and luxurious growth 
(q) 1 Cor. 9.27. ; for the body 〈◊〉 nourished with sweet, the ●ule with sour or no meats; which makes our God like a good Falconer give us tiring, and keep us sharp, that we might soar and fly the higher ●our meditations and gain an evidence of the Spirituality of of our condition.  
As a means to advance our charity, enabling us to give the more to the poor, when we are sparing towards ourselves 
(r) Isa. 58.7. ; for without that our forbearing of meat will be but the figure of famine, not image of a Religious fast, or the devils Fast only, in not eating, if not by Alms feeding the empty 
(s) Acts 10.4 31. Dan. 4.27. Jonah 3.7, 8. . Or that of the beasts in Nineveh, which ended only in hunger.  
6. As a part of that Righte● ousnesse wherein we are to exceed the Scribes and Pharisees, i● we will entitle ourselves to the reward of it in Heaven 
(t) Luk 18.12 . For it is an integral part of ou● devotion, and reckoned with Prayers and Alms, Matth. 〈◊〉 Though their severe practice of it doth shame our loo●● profession. Their false and hypocritical Fasts, (fasting though not as they should) o● not fasting at all.  
Seventhly and lastly, as a part of the discipline of repentance, to afflict the soul 
(v) Isa. 58.3, 5. Joel 12.13. Levit. 23.29, 32. , wherein every sense to the proportion of the pleasure it took in sin, should share i● suffering. Which made some of the learned observe, that the same word in the original signifies both an eye and fountain; that as it is the chief ●●et of sin into the soul, 〈◊〉 ●ight upon the first sight of 〈◊〉 again weep its own pen●●nce, and shed tears to evidence the heart's remorse. And 〈◊〉 I am sure that if that be ●●●fe mourner, (as it ought) 〈◊〉 sensual appetite, and all ●●inferiour servants will put 〈◊〉 Blacks, and bear their several parts in its sufferings. ●●y such was the humble ●●ce many penitents in for●er times had of their sins, 〈◊〉 as St. Jerome (Hornil. 3. ad 〈◊〉 Antioch) observes; fin●ing no confidence in themselves, nor ways to extenuate ●●●r iniquities, they durst 〈◊〉 for shame and abhorrence 〈◊〉 their vildness, presume 〈◊〉 speak their wants, nor in●●ate Gods pardon in their own names; but betook themselves to the Beasts (〈◊〉 in Joel 1. 
* Rom. 8.  and Jona 3.) to gr●● out their woeful complaints by making them partners their sufferings; and cau●● little infants to fast, that th●● innocent cries might be hea● for their loud sins; nay, 〈◊〉 a reverend Divine saith, 〈◊〉 pentance may be pardoned greater absurdity than th●● for so unspeakable are 〈◊〉 griefs and compunctions with in (if true) as she ma● times to common judgement is guilty of actions more unreasonable; not willing th● any should escape a share 〈◊〉 her sorrows, but wisheth the whole frame of nature unhinged in asympathy with her the Sun to withdraw 〈◊〉 light, the Earth to keep back 〈◊〉 spring, the infant to have 〈◊〉 ●reast, nor the beast a pa●●e; by these effects to make 〈◊〉 the more sensible of our ●●sgressions, and the more ●●ying ourselves all out●●d comforts; making the 〈◊〉 Pavement our richest ●●ins, anguish and sorrow 〈◊〉 bread; our drink salt ●●res; till Gods pardoning your and refreshing beams ●●me to relieve us in such ●●es of pressure or particular ●●ertions.  
●rom all, this conclusion is 〈◊〉 be raised, that as the primary object of our fastings and humiliations, is sin, and God's displeasure for it: Our ●●●e and ends ought to be ●●●s glory and our own amendment. Though sometimes they may be kept for the aversion of public 〈◊〉 private judgements, and 〈◊〉 an outward evidence of 〈◊〉 inward humiliation und●● them 
(w) 2 Sam. 11.11. 1 Kings 8. 2 Chro. 6.24, 25. Exod. 17. Lam. 3. Isa. 22. Jere. 22. Jer. 9.1. Dan. 9.10, 3. Psa. 33.109 23, 78, 106 31, 50, 81. 2 King. 19.20, 22. , besides those oth●● great ends before express●● Only let us exclude all hypocritical sinful and unprofitable ones from all relation to the soul's happiness.  
For it is not the Philosophers fast, to keep pure the senses; nor the Politicians fast to increase our plenty, and harden ourselves for want and sufferings; nor the Mise● fast, that keeps empty h●● belly to feed his purse; not Ahabs, to murder and plunder the innocent; nor the poor man's fast, jejunium 〈◊〉 junii, as one calls it, that fast because he hath not to eat nor the Gluttons, that forbears one meal that he might ●●ble balance his vessel at ●●other, not as an abstinence ●●●h Meat, but as sauce to 〈◊〉 pen his appetite in eating; 〈◊〉 the Physicians, to digest ●●●rfet, nor to humble the ●●dy, unless it be in order to 〈◊〉 sanctifying of the soul; ●●t it is only the stamp of ●●linesse and sanctified ends, that makes a fast currant, and ●●oes it valve with God; yet 〈◊〉 this we must observe a mea●● and moderation, not murdering a friend when we would destroy an enemy.  
Now as Private so Public ●●asts are in their rules and li●●tations almost interchangeable, being both of the same 〈◊〉 are and only differing in 〈◊〉 election of the Time, Place and Company; for in private Fasts, the musical part, th●● well tuning of them is ours 〈◊〉 every particular man's as 〈◊〉 condition and spiritual estate requîres it: but public Fast 〈◊〉 are ever to proceed from the● supreme civil Magistrate p●●●marily, though derivatively and by the Church; for no ma● striving for a mastery is crowned unless he strive lawfully, saith the Apostle. And the●● they command and exact ou● obedience 
(x) Num. 10. Deut. 33.3. Isa. 1.58. Joel 2.15. Zac. 7.5. jon. 3.7. 1 Pet. 2. 1 Sam. 7. 1 Kin. 2.21. Esth. 3.  if called fo● the obtaining some public Mercy, or averting some judgement; for where Singula g●●nerum, as well as Genera sing●● lorum, all are concerned, 〈◊〉 becomes every particular man● interest multiplied; for like● many sticks in a faggot clos● bound, commonly they burn●● or are preserved together. A●● therefore in our greatest extremities when all humane whelp fails us, let us after the example of the best men ●nd times have our eyes in this way fixed upon God, 
(y) 2 Chor. 20. E●. ● 21. ' 3. Neh: 1.9. Est. 4. Je. 36 Zeph. 1.2. Isa. 55.6.58. Joel. 1.2. Am 4.12. D●n. 10.  being many and yet but one man in public duties, when one in dangers, Act. 4.32.  
But in public Fasts some are fixed, and standing both under the Law and Gospel 
(z) Leu. 23.27.32. Zach. 8.19 M●r 9.14. Act. 13.3. . As with us Rogation and Ember weeks, and our Lent Fasts to ●eepe in commemoration the memory of Christ, miraculous Fast for us by such an abstinence as is proportioned to the size of nature not desire, Dan. 10.3. That as the Church hath her public sins, she might appear as one penitent before God in her Humiliations, and admit her excommunicated and scandalous offenders to a reconciliation upon their public penance, and satisfaction for open faults. Others there are arbitrary and elective for the time to our superiors, and are either 
(a) Num. 6.3.4.  Apportionall or 
(b) Levit. 16 29.31.  integral, ever to bee observed (when called for Nationall, acted or enacted sins) according to the rule prescribed: Pro. 1.8. yet with this indulgence from our Mother the Church, that if we cannot all (though Qui potest capere, capiat,) we may do what we can to humble, not destroy nature, neither making our body's wantoness nor drudges. And in this measure we may likewise shape our private Fasts, by making them longer, or shorter, total, or apportionall, a● occasion, or our abilities require. though the usual standard of the Sanctuary was a total abstinence from even till even 
(c) Leu. 16.29. & 23.32. Joel. 1.2. ; But sometimes practised with alteration. Thus Peter, Acts 9, 9 Cornelius, Acts 10.30. Ezra, 10.6. Hest. 4.16.2 Sam. 3.35. and Dan. 10.3. Num. 6.3.4. not in an absolute abstinence, but hard diet; only these cautions are to be observed.  
1. That for the time dedicated, we must observe it as a Sabbath day with equal strictness both for Piety and Devotion, Isa. 58.13. Act. 9.10. 1 Cor. 7.  
2. It must be penal, for the afflicting our souls in forbearing food and other delights, as an act of corrective, Justice and fruit of Repentance, Psal. 35.13. James 4.9. 2 Cor. 7.9.11.  
3. Pious in the exercise of our charity, and other works of mercy, Esay 58.6.10. Zach. 7.9.  
4. Laying aside all outward ornaments, 
(d) Ex. 33 6.  and casting ashes upon our heads (that is thoughts of our mortalities,) As the Rudder of the ship to steer us in an even and fase course: for though nakedness be the Lady's pride, and beggar's shame, let us be ashamed of nothing but our pride; but when beggars before God, not appear brave towards men, but unclothe our selve● divest our souls of inwa●● vanities and appear in t●● most humble posture before him, covering our selusi with sackcloth out of th● Poor man's wardrobe; And winding our bodies in it as a Corpse ready for burial; by that silent act to speak ourselves fit to lie in the ground then to breath upon it; making every part a sharer in our sorrow as they were in our sin, Rom. 13.13. For thus turning our music into mourning, our Organ with job, 
(e) Job. 30.31.  into the voice of weeping, 
(f) Psal ●37.  (our unaccented sorrow expressed in our groans and sighs, and our chattering with the Crane, being the sweetest melody in the ears of God) we shall keep ourselves at home in thoughts of our own vi enesse, and by that confinement enlarge ourselves to run the round of God's Commandments; and by that circle here attain a circle within a circle, infinite enfolded happiness in Heaven: So as our holy Fasts will prove the Vigils to the great Festival of the supper of the Lamb where we shall for ever feed upon joys immense, unspeakable, eternal.   

Of Prayer.  
PRayer is the very top branch of the worship of God, the breath and flame of faith, A duty in which we acknowledge God in all his attributes and depend upon his providence, a divine grace inspired, an arrow taken out of the Qiver of Heaven, which feathered with love, zeal, and perseverance, ever pierces into God's presence above and conqers all difficulties below. It is like the Angel in jacob's vision that ascends with our requests, and descends with God's blessings; A nimble messenger or Mercury, that can travel in a thought, and fly upon the wings of the wind; for fill but its sales with a gentle gale from a groan or sigh 
(g) Ro. 8.26 , the holy spirit being its Pilot and Christ its polestar it will soon arrive at heaven, and return with a rich lading of mercies. But then we must be sure as it proceeds from Faith, so it must be unfeigned; from zeal, it must be to God's glory, 
(h) Jam. 5. Heb. 11.  from our hearts, they must be pure, 
(i) Pro. 15.8 Psa. 50.16.17.66.18. Eccl. 8.11. Isa 66.3.59.11. Psal. 45.  for where the tongue is the sphere, the heart must be the centre in all lifting up clean hands without wrath or doubting, and not only clean white with innocency, but active too in all things that may conduce to so high an end; for pro quo quis oret, pro eo laboret; hearts and hands, eyes and tongues, with all other faculties should concur to the pulling down of God's blessings upon ourselves or the whole Church. Lam 3. Psal. 45.47.123. Nay our very enemies who ought ever to be one object of our Prayers with relation to spiritual mercies, Leu. 19, 18. I uke 6.23. Mat. 5. as well as our friends, nay more, as most wanting them.  
Now as Prayer is the genus (a comprehensive word) so there are many species and several manners of Invocation, as Oral, Mental, Public, Private, Extempore or premeditate, and other Members and branches expressed by St. Paul 
(k) Tim. 1.3 Phil. 4.6, 7 , As supplication ex suppliciis, Prayers Ora rationis, Intercessions for others, and giving of thanks for all, to make up a complete body of Prayer which we may again sum up in Confession of sins, gratitude for Benefits, and petition for Mercies. But in the consideration of these we shall not take them in any Method, but involvedly, as they twine and interweave one with another, and reduce all to private and public Prayer.  
1. Private Prayer, where God gives the spirit of grace and supplication 
(l) Zach. 12.10. Gal. 4.6. Psal. 25.4, 5.119.12.33. , as the spring and fountain from whence all mercies flow, is a duty commanded as a means 
(m) Ph i 4.6. , and always successful in regard of the end of obtaining our desires 
(n) Mat. 7.7 Jer. 33.3. Pro. 2.3.5. Ez. 36.37. Jer. 29. Deut. 4.7. Ps. 86.5. Ro. 10.12. Jud. 20. Jam. 4.7. Lu. 11.13: Isa. 65.24. , If we give God our whole heart 
(o) Pro. 23.26 , continue watchful before Him with fear and fervency of spirit; 
(p) Col. 4.2. Ro. 12.11. Psal. 2.11.5.7.  for the hearts of all the faithful are compared to golden Vials full of odours or Incense 
(q) Apoc. 3.8 Psa. 141.2 , which is the Prayer of the Saints. And if zeal be the fire to make them ascend and become a sweet savour to God, our Prayer thus sent up to Heaven under the great seal of love (like the Court Earwig) will never fail of a gracious audience and return. But when we unclasp and anatomize our souls, and shame ourselves in confessing our past rebellions before God● Josh. 7.7. 1 Jo. 1. 1 Kings 8 Leu. 5. Dan. 9.4. and by our debasement advance his goodness, He will forget what we remember, and give not only more than we can desire, but prevent us in ask 
(r) Isa. 65: 24. ; for Prayer faithfully performed is God's favourite and darling, and the issue of the soul, as children of the body, the one by a natural, the other by a spiritual Generation; and of such efficacy, though they want expressions to Midwife them forth, as they can in many other ways deliver themselves, and never want a virtual, though many times an oral voice. For, as one observes upon Psal. 32. God hath his ear in our hearts, before we have any words in our mouths; nay 
(s) Ro. 8.26.  groans and sighs do many times express the unexpressible secrets of them 
(t) Jo. 11.33.38. . And the posture of the eye speaks the disposition of the soul, with good Jehoshaphat 
(u) 2 Chro. 20.12. , Or it weeps a Prayer 
(w) Heb. 5.7 Lu. 7.44.47 Job. 16.20. Eccl. 35.15 Psa. 6.8 38 39.42.72.79.  which is always a strong and prevailing, though silent, oratory with God; yet He is so graciously ready to consider our wants and desires, that though tears are the bes● glass for him to behold u● in, He will sometimes see a wet heart in a dry eye, 
(x) 2 Chro. 20.12.  the waters in the veins of the Earth before they bubble; accept our intentions, the affections of a pious soul before they break forth into any open streams of sorrow. And as the disposition is thus often taken for the action, so actions alone are many times taken to be as expressive of inward affections and become operative Prayers. Thus Phineas is said to pray, if we compare Psal. 106.30.31. with Numb. 25. 〈◊〉, 8. And acts of Justice are styled Petitions, Jo. 8. jon. 3. Pro. 21.3. As Prayers acts of Justice in becoming a sacrifice to God.  
2 Public Prayer is an homage and out rend of the soul we own to God; And though it may take its denomination from a collection of two or three together, it is ever best performed in the house of God, the place of Prayer, 
(y) Mat. 21.13. Lu. 19.45.46. 1 Kin. 8.2. Chro. 6.  And God's residence 
(z) Hab. 2.20 , the chamber of presence and Court of Requests, wherein he gives most gracious audience, and is for glory like the gate of Heaven 
(a) Gen. 28.16, 17.  and a place ever accounted the joy of Saints and delight of God himself, Leu. 19.30. & 26.2. Isa. 56.7. Isa. 7.11. Psal. 11.4. & 48 & 2● & 84, & 122, & 128, & 26, & 116.114. & 132.7. 1 Cor. 11.14.16.4.17. Mal. 3.16. Heb. 12.28. Eccl. 4.17. So as there principally even with David in the great Congregation we ought to muster up our devotions, though chief those Prayen the Church we live in hath levied or assessed for God● service, as a public testimony of our piety for the winning others by our example, inflaming of zeal, sending up a better perfume (as many flowers in one Nosegay), and the giving them a greater prevalency; for unita vis for tior. If there be a promise to a few, much more to many close knit together in the unity of the spirit, and the bond of peace 
(b) Eph. 4.3.  the outward conformity in worship, 1 Cor. 14. Society being like a faggot on fire, wherein one stick keeps another glowing; or as stones in an arch, every one holding and fastening his fellow: whereas solitude wants many such advantages; which was the reason that God playing his own Critic could make no exception to his own workmanship, but found all very good but man's being alone. And therefore let us not separate from nor in God's public worship, which He so much hates as He would not commend his second day's work (as one observes upon Genes. 1.7.) because it was a work of division. Though ●here is a latitude in private prayer, so as the groans of ●he Spirit are sometimes the best eloquence, the Orator of transient and unfixt ejaculations being often heard b● God, when not taken noti●● of by ourselves, 
(d) Psa. 32.6  and purpose accepted for performances 〈◊〉 In public places all shoul● be done to the edification a●● building up one another 〈◊〉 our most holy faith, for whi●● the understanding as well as affections must meet in the cle●● notion of things we pray fo●● And therefore though extense porary prayer be lawful, 〈◊〉 forms for public use I conceive to be the best, m●●● commendable, and not on● allowed in all ages, practi●●● by all Churches since the Primitive times (except for some latter years) but command●● by God himself 
(e) Deut. 26.3, 5.20.3. Num. 6.23 Exod. 15.1 21. Isa. 38 20. Matth. 6. . For it● not the words, the wax th● receives the impression, but the Spirit the stamp that gives it, that makes our evidence pleadable in the court of Heaven. And therefore let us consider  
First, the infinite distance between God and us, which should make all our addresses to be full of awful reverence ●o him, and not offer a perfunstory, raw, and indigested prayer, the Sacrifice of fools, to the God of all wisdom. And this made Solomon say, Be not ●as● with thy mouth, and let not ●hy heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth; ●herefore let thy words be few 
(f) Eccles. 5.2. . And if the distance betwixt ●ee and an earthly Prince ●ught to create such apprehensions as the Prophet Malachi speaks of, Chap. 1.8. should we not be choice in our offertories to God, whose vouchsafing of our best is a condescension, there being no proportion or commensuration i● what we own, and what w● can do? Only as in the nature of things, so in manne●● and Spiritual Sacrifices, le● our offerings be of the first and chiefest of the flock 
(g) Mal. 1.11 ; ou● highest outward abilities and inward graces concurring; 
Augustin.  fo● nunquam in odoribus Sacris●● ciorum delectatus est Domin●nisi in fide & desiderio off●rentis.  
Secondly, when God giv● the Spirit of prayer, and other Divine gifts and graces, th●● are not to make us perfect 〈◊〉 〈◊〉 instant, nor to assist us by ●●aies immediate and extraordinary, as in the first plantation of Christianity; but by mediate and mild courses; He carries us from one extreme to another, from infidelity to true believing, by preaching 
(h) Rom. 10.17. : not that it works physically, but as an instrument, as the window conveys and lets in light; Nor doth he give the gift of ●reaching without study, nor of prayer without premeditation; in both comparing Spiritual things with Spiritual things 
(i) 1 Cor. 2.13. , and from thence forming their productions, ●●d improving their abilities. For as one observes upon 1 ●or. 16. that is first that is natural, and then that which is Spiritual, all infused habits working themselves up to th●● several degrees of perfection in men (though all imperfect in this life) by way of improvement and acquisition, and make use of nature to regulate, not destroy it, to act by it, and not with the bond● woman to throw it out o● doors, out of God's service 
k Jud. v. 10  For the Spirit doth but help our infirmities, not exclude them 
(l) Rom. 8 26 . And therefore h●● that will neglect means to depend or presume of multiplied Miracles, may fancy himself into damnation, a● buses himself, not God, wh●● commands us to speak as hi● Oracles 
(m) 1 Pet. 4.11. , not lightly, bu● deliberately, taking som● form from thence, or inno● bling the faculties of nature by study, and the assistances of me Spirit, to frame something in analogy to them. Thus we may be said to pray with the Spirit, and with the understanding also 
(n) 1 Cor. 14 15. .  
3. Set-formes of prayer are warranted to us by the examples of the best men and times, may of Christ himself 
(o) Mat. 26.37, 44. Mar. 14.35 39 Luk. 22.41 42. , and the holy Angels in God's presence, where no imperfection 〈◊〉 
(p) Rev. 5.9, 12. & 7.12. ; with the authority of a full Jury of men inspired, whose practice gave a verdict for it. Thus Moses 
(q) Num. 6.23. Exod. 15.1 21. 2 Chro. 5.13.26, & 6.41, 42 ●● 38.9, 10 Pal. 136. Deut. 20.3. & 26.3, 5. 1 Cor. ●● 26. Rev. 15.3. , with many (nay all) others, in that set forms of blessing and praising God was used by the whole Church: nay sung and said in Heaven; for so we sha●● find that of Rev. 15. to be composed out of Exod. 15. Psa. 14.17. Jer. 10.6, 7.  
4. Forms of prayer a● commanded, and a pattern given not only to direct an● regulate our prayers by, as is in Matthew, After this mann● pray 
(r) Mat. 6.9. , but enjoined in ma● materiae & forma verborum, the words themselves; th●● St. Luke 
(s) Luk. 11.2.  When you pray, s●●● Our Father; that is, say the● very words. And this mad●● St. John (as Divines consent from Luke 11.1.) teach 〈◊〉 Disciples a form for public and constant use both for o●der, edification, and the prevention of many other abuse and inconveniences. For th●● spirit of prayer lieth not in th●● length nor strength of words, but in the devotion of the heart; and that I am sure must needs be most vigorous when there is nothing to disturb it. By which reason the understanding having before digested the matter, and settled itself, may better go along with the affections in a premeditated or set form, than it can in an extemporary prayer of another's making. Because we must first throughly and conscientiously weigh his expressions before we can concentre our devotions in Amen, which is a short recapitulation of them, and the duty of every Christian 
(t) 1 Chro. 16.36. Deut. 27.15. 1 Cor. 14.16. . But besides this advantage they are easeful for the help of the ignorant, the preservation of the unity of faith and charity and to hedge and fence in the true Church from all fantastical extravagant mixtures, th●● froth or crudity of some men● brains; and sometimes diametrical oppositions of the Ministers prayers in their several Congregations, according to their engagement of opinions or affections, which may disturb and distract the best settled devotion 
(v) Exod. 30 35. Deut. 26.5 Psal. 96. 1 Cor. 14.40. Ecd. 5.2. , even turning our prayers into sin, Psal. 109.7. Nor is this a limiting of the Spirit more than an ordinary, voluntary, varied prayer, of a private man in public devotions, but a maintaining of our liberty; for we may pray with the Spirit in both; since it is nothing but the Spirits praying, the act of the inward man concurring with the expressions of another. For if it were otherwise, than those that pretend to pray by the same extraordinary transmission of the Spirit, would not one cross and contradict another in their petitions, in that it is a Spirit of Love and Unity, not of division; but must be able at ●east to show us some convincing evidence to declare which of them have the true Spirit, by some extraordinary gifts, 〈◊〉 those of speaking divers ●ongues, or prophesying ex tempore without the use of study of Arts; whereas in the native and proper sense of praying with the Spirit all may agree 〈◊〉 we consider it in its first actual motions, or its teaching us the matter and manner o● our prayers, as well as th● dictating the words. Fo● the power of prayer consis●● chief in the extension of th● Spirit, not in the language o● the tongue; the intenseness o● our zeal, not the fullness o● our expressions; though in tha● we ought to contrive them in●● the most contracted and pathetic way we can, Eccl. 5. for th● quicker the Bow is drawn, th● sharper it shoots, when standing bend to the height slac●● its force. Which made ou● Saviour Christ choose his sho●● form, Matth. 26.37, 44. 〈◊〉 often repeated out of Psal. 2● and other holy men premeditate what they were to offe●● job 9.14. Otherways Dav●● would not have said, Pond●● my words, O Lord, had he not first weighed them himself.  
Now if it be granted that it forms may be lawful (as ●hat knowing man will deny it?) but that premeditation of the matter, not words, is more useful; I deny it upon the former grounds: And with the Apostles advise shall not in this trust to any private spirit, or at least not prefer it to that more public one of the Church in her Provincial, Nationall, and general Counsels; she being both first and most concerned in the promises of Divine assistance, who hath ever composed short and powerful prayers most ponducing to God's glory, and the stirring up of the affections for public use, with th● reservation of a power to va●● them as occasion should invit●● still making the spirits of th● Prophet's subject to the Prophet 
(w) 1 Cor. 14 32.  in this and all things els● that concern the due ordering of the public Administrations, that the quitrents we pay into God's Exchequer in acknowledgement of our fealties and subjection may not be in coin embased but currant, and bearing the stamp of authority. Thus in the Law where the Priest was to offer for the sins of the people, his Sacrifice was prescribed, though they as single persons were to measure their offering to their abilities; but then in proportion though it were mean and poor, it was to be pure, and of the best they could bring for Sacrifice to God's Altar. Nor is this a ●eater restraining of the Ministers spirit then a prescribing the matter, and heads upon which he is to frame his petitions, making him only the Dictionary to sit them with words; unless you conceive ●● is the music of the ear as well as that of the heart God delights in; whereas indeed the fruits and effects of the Spirit are Essentials, not Ceremonials; the body of devotion, not the dress and clothing. And therefore I could wish in all things of public worship some Sinews and Nerves to hold all the members of Christ in a firm union, some symbols of public communion, that all irreverences, impertinences and impieties might be banished o● solemn and public meetings, and our Church like Jerusalem all one in itself 
(x) Psa. 122.3  The whole Congregation one man, serving God wi●● reverence and fear, truth the inward man, and an humble decency without. For God stand in the Congregation it will sure be fit for us, 

1. To come.  
2. To bow down.  
3. To kneel before the Lord maker 
(y) Pal. 95. .   and use all other expression that may declare and ex●devotion, Psal. 134.3, 87, 30, 132, 7. Luke 22.41, Dan. 5.10. Ezra 8 5, 9, 5. Ne● 6, 5. Lam. 3.4. But for th●● refer to what I have expressed upon the title of Adoption.  
And upon these grounds 〈◊〉 Church hath ever thought ●●mes of prayer most useful and necessary for God's ●ouse of prayer; where there ●ould be a daily Sacrifice ●●ffered 
(a) Heb. 13. , (even the calf's 〈◊〉 our lips 
(b) Ose. 14.2 , though not of ●ur stall) which hath been of ●●●te so much neglected, as I ●●onceive, by reason of their ●●suse, and the suspension of ●●ose injunctions that have in ●●rmer times obliged to it, so 〈◊〉 I cannot but wish (if our ●ommon Prayer book may ●ot be again restored, when ●urged from those supposed ●●rrors some tender consciences have been offended at) that yet all forms may 〈◊〉 be abolished; since it may easily showed that the Chur●● neither under the Law 〈◊〉 Gospel, if in a settled and prosperous condition) ever want a set Liturgy for the regulation of her public devotions; and that the want of amongst us hath at least o● scured (if not extinguished much of that Piety for wh●● this Nation was so blessed, it became the envy of all there's; and I hope God of great and abundant mercy w●● put it into the hearts and resolution's of those that have just power and calling for to cause the Besaleels of o●● times (those men that 〈◊〉 hath endued with most w●●● doom and cunning for the building of his Church) to hue ●●d prepare some stones, and ●●ake them fit for his jerusalem; ●●at every unskilful workman ●ay not bring his rough and ●●ncast thoughts, and be ham●●ering and seeking for matter ●hen they should with it knit 〈◊〉 into the building; but have ready moulded and squared ●●y the most ancient and best ●●tternes even of the purest ●nd Primitive times; as ours ●as formerly modelled, both 〈◊〉 use and ornament (like ●●e polished corners of the ●●emple) wherein it was their prudence as well as Piety to compose their solemn Service of such parts as might ●ost advance Religion, in●●me the affections, and com●●y with the Ages infirmities, and conditions of men; b●●● reading some parts of th●● Scriptures, with interposing 〈◊〉 Prayers, Psalms, Hymned and Spiritual Songs; that th●● thoughts might be thereby th●● more elevated, and Gods pra●●ses manifested.  
Praises for benefits, Praye● for present and future want with an interweaving tho●● duties, that the returns of th●● Spirit might be the more intense and fervent; The inf●●riour powers of the sou● (which cannot long contin●● without pain in any one plasture) kept up; and the understanding (the higher pa●● of the mind) be raised wit● the contemplation of tho●● Divine and revealed mysteri●●● by this variety to become helps and spurs to one an other, and take new inflammations to pray from hearing the Word read.  
From all which considerations the Church hath accordingly composed her Liturgies, and contracted the matter of her public Forms into fewest words, knowing 〈◊〉 is the virtuousness of the ●ind, not the copiousness of the Language; fervent petitions not tedious tautol●●gies; much praying in few ●ords, not vain babbling in ●●ng prayers, that is accepable to God; ever supplying ●●eir defects by the repetition 〈◊〉 the Lords Prayer in every ●●verall return to that duty, ●●owing that God is not nauseated with one and the same dish (as we in our diets) 〈◊〉 the Spirit hand it into his presence; nor are we forbidden to pray the same Prayer often over, if we repeat it not as a charm, or place power in the words (like the vagabond Jew's Exorsists in Acts the 19, 13, 16.) As if they had any Physical or innate virtue i●● them, or did produce any thing from being pronounced; But if we give form●● to that matter by the Spirit moving it, we pray well i● the Name of Jesus 
(c) 1 Io. 2.  though best when we use his words or shape our Prayers by tha● absolute Copy he hath le●● us; and then they will not 〈◊〉 short, least by it we seem 〈◊〉 set too little a value upon 〈◊〉 weighty a duty; nor too lo●● for public use, lest the weakness and imbecilities of some in mixed Congregations should stay behind or stop in the way, and not be able to go along in the duty; But so tempered as may keep up all men's devotions to the highest pitch they can be raised; for too much lassitude of spirits disposeth to sleep and lazy postures; whereas 〈◊〉 piercing brevity holds the intentions of the mind most ●rect and least subject to flagging (like an Arrow, as I said that stays but little at the ●ent before it be shot) nay we soar to Heaven sooner upon the wings of ardent affections, than the train of long discourses 
(d) Eccl. 5. , which like a Thread never so well spun weakens and ravel● when drawn beyond it● length; only let us be sure to give them these Qualifications.  
First, That they be made in Faith 
(e) Heb. 11. Jam. 1. ; for as Prayer is the mouth of Faith, so Faith is the heart of Prayer.  
Secondly, with zeal: for it is the fervent prayer of the Righteous that prevaileth much 
(f) Psal. 38.55. Jam. 5. ; and the flame that ascends when the dull and heavy matter dies in its ashes and proves its own grave.  
Thirdly, with voriferation as well as intention; orderly and vocal 
(g) Hos. 14.2.1, 3.  as well as mental; Thus David, Psal. 141.142.1. For he cried, saith the Text (to shewhis inward fire and fervency) with his voice to give it the ornament and advantage he could; knowing that as the Spouse must be all glorious within, so her Dress should be of Needlework and wrought Gold; and therefore let us not only praise him upon the well tuned Cymbal (the heart,) but upon the loud Cymbal (the tongue,) to show forth his honour, and speak his praises in both.  
Fourthly, with importunity, which made David redouble his voice, and echo bacl his own words; For this is the Spiritual Engine by which Heaven suffers violence, and the violent take it by force; so as he that asks shall obtain, or if not obtain by ask, will find by seeking; or if not find by seeking, will be sure by knocking (a persevering importunity) to force Heaven gatesy for with Abraham as long as we cease not praying God will not cease giving.  
Fifthly and lastly, with humility: for like well layden Trees the more we are hung with God's graces, the lower they bend us; and not only invite God's eye to behold (but himself to reside in) us, who hath no Heaven upon Earth but the humble soul to inhabit 
(h) Is. 57.15. ; and who would not do any thing to purchase such a guest? debase himself to be so exalted, and with the no less good than great Patriarch, Preface his Prayer with a humble con●●ssion of his own vileness, in saying I am but dust and ashes, nothing either in foundation or structure but the most base, barren, and useless Earth? neither is this grace a single virtue, but as it were the Ark that keeps all other holy things in it.  
Now if we thus suck the breasts of his promises, and have an eye of faith always upon him, his will again meets ours; and then as the neutralists observe, (when the nurse centres in the childs at the tet, and keeps in that conjunction) the Milk will flow and nourish us both in body and soul to eternal life; for the body is the Temple of the Holy Ghost here, and hath Heaven provided for it hereafter: if it beard its part in the Duty, as i● hopes for a share in the Reward.  
Now having thus fare considered the duty of prayer● with the manner of performing it, we should do well to allow it some set times; or if none, make it but one continual duty; for so the Apostle commands us, 1 These 5.17. 1 Tim. 2. Eph. 6.18. ● pray always in habit, if not is art. Ph. 4.6. Acts 10.2. Thought in act too as often as our own private retirements or other opportunities invite us, which was the reason the Church ever had her hours of prayer consecrated and appointed for her public devotions, Psa● 5.17. & 119.164. Mark 1.5, 40. Job 38.7. Lam. 2.19. is in the morning, Psalm 92. ●. The third hour of the ●ay, Acts 2.15. Mar. 15.25. Dan. 6.10. The sixth hour ● the day, Acts 10.9. Matth. 10.5. Psalm 55.18. The ninth ●oure of the day, Acts 3.10. ●. Matth. 27.55. And at evening, Gen. 24 63. Exod. 12.6. Psalm 65.8. Mar. 13.33, 35. But if we cannot this, let us ●oe what we may; and if not even times a day, with David, it us at least Morning, Evening, and at Noon, praise our God 
(z) Psal. 119.164. Psa. 55.17. , making it the ●●ey to open our passage to ●●l secular employments, and ●● shut them out when we ●●ire to rest; for than our Prayers like an Heavenly exhalation drawn forth by th● Spirit of God will as refreshing dews fall down again upon our labour, an● make them pleasing and fruitful.  
But it may be objected tha● God's dearest servants, though frequent were not always successful in this duty, b●● sometimes have prayed themselves into a weariness, deection, and silence, if n●● despair almost of being hear●● Psalm 77.69.3.119.8.8.123 Lam. 3. Job 30.20. Matth. 15● 22, 23, 26.  
To this I answer, that God● displeasure is sometimes h●● favour to us. And that i● not giving sometimes he gives us his greatest blessings; and doth not hear u● either because he would have 〈◊〉 and make us more importunate, or to try our patience, exercise our faith and obedience, increase our humility, and make us the ●ore value his benefits when ●● have obtained them 
(a) Mat. 15.28. 2 Cor. 12.7, 8. Cant. 3.1, 4. Luke 22.44. Psa. 37.40 1 Pet. 4. . though he is always giving something equivalent (as ●od) if not the thing we ●●ke even when we ask it, ●ough perhaps not discernible to us; Thus to 
b 2 Cor. 12 8, 9  St. Paul; and to our Saviour, who was ●●t heard in that the Cup did not pass from him, Matth. 26. and yet was heard in that ●od gave him other comforts ●● poise it, Heb. 5.7. So that is submission to his Fathers ●●ll obtained the satisfaction ●f his own; whereas some in being heard are not hear● 
(c) Psal. 106 15. & 69.22. Mal. 2.9. , in that God then curse his own blessings, and with the fruit sends a worm t● consume it, Pro. 1.31. Hos. 4.7 Psal. 78.30, 31.  
But to wind up all, if w●● moderate our requests and bound them with submission, and remain as fixed 〈◊〉 the belief of God's special providence to us in all varieties of fortune, as we d●● in the belief of a God 
(d) Matth. 6.33, 34. Prov. 30. Jam. 1. 1 Kings 3.  and then ask (in ordine) first the dew of Heaven, and th●● the fatness of the Earth which a shaming confession● our own vileness 
(e) Pro. 28.9, 13. Psal. 31.51 , (〈◊〉) so some observe prayer 〈◊〉 self is in the original to 〈◊〉 derived from thence) we sh●● obtain all we can desire, 〈◊〉 by a kind of omnipotency ●here is in a faithful and fervent prayer 
(f) Matth. 11 12. 10.14.13.14. Jam 1.4, 5. 1 Jo. 5.14, 15. Exo. 32.10. , raise our salves above the World and ●ll in it; for the carnal Christian is but of the Earth ●orthly; Philosophy bapti●ed, as it were, carries a choral good man something ●●ther, but than it leaves ●●im in the middle Orbs ●●ke a meteor hanging in the ●●re above earth, not so ●●igh as Heaven; higher than 〈◊〉 sensual, but below the Spiritual man. And the pi●●● praying Christian only ●●●bes Heaven and possession it under a veil of flesh, ●●ving all things else under 〈◊〉, for he can interrupt 〈◊〉 motions of Heavenly bo●●s, as in Hezekias; master the Elements 
g Isa. 43. , open th● bowels of the Earth, Num● 16. Pluck up the sluices 〈◊〉 the Clouds, and pave th● waters; nay by a Religion impudence and holy violend can give a Law, as it we● to the Lawgiver 
(h) Exod. 32. Deut. 9.14 20. , 〈◊〉 versing his decrees, Judge 10.13, 15. Conquering Armies, 2 Chro. 14.9, 12. M●wifing the Graves, and bringing their dead to life, wh●● the children were in th● birth, but wanted strength to bring forth, Jo. 11.22, 38. And refusing all refusal, Genes. 32.25, 28. breake● through the repulse of God himself, Matth. 15.26, 〈◊〉 But in all we must ma●● God's Word the ground a●● matter of our prayers 〈◊〉 ● Sam. 7.25. Jam. 1. His will he Rule, Jo. 5.14. The holy Spirit the life and principle, Tom. 8.36. Zach. 2.10. Job 37.19. preparing, 2 Sam. ●. 27. stirring up, Isa. 64.7, 8. and fixing our heart's ●pon God alone, Psalm 57.7, ●. and summoning all our powers, like so many Lines to meet in Him as their Centre, Psalm 103. And then the man thus Sainted here may become a Moses to appease God's wrath against a Nation, ● Phineas to stand between ●e living and the dead, to true away, and quench the ●●mes of a devouring plague. ●● Elijah, Chariots and Hors●●n, a Bank to stop the ●●ndation of God's judgements, even the strength of Israel, and not only Bulwarks against an Enemy, but a roof and covering too against judgements from Heaven. And having thus finished my weak and short meditations, I wish the gentle jail of God's holy Spirit that fills the sails (as principle of all Spiritual motions) may waft you into the harbour of sure peace an● acquiescence in him; an● that these sparks and glint merings of consolation a●● direction blown abroad from that fire he hath kindled a my heart may inflame you all that read this rough and unpolished piece with the same affections I commend is to you, not looking at the instrument, but hand that works by it; for if you reap advantage, and gather fruit from this barren Tree of my planting, the weakness of the means will be in improvement of GOD'S glory. Only I shall desire you will forget the Author, and look upon the Object, or accept the odour of humility I send with it, as my oblation to expiate for my other failings; which cannot but make him little in your eyes that is nothing in his own; The Earthen Pipe only which God hath used to convey some drops (I hope) if not streams of refreshing comforts to your souls. And however looking to Jesus the Author and consume ator of my faith and happiness 
(i) Heb. 12.2 , I am resolved with patience to endure the cross, and despise the shame that can be cast upon me for my honest intentions; being confident God will accept my well aimed though ill shot Arrow, first taken out of his Quiver, and now brought to His Altar; where I desire to offer up myself with it to be both Priest and Sacrifice, though all be less than the least of his mercies which are my guide and support here, and will be my reward hereafter: when he● shall transport me from Earth to Heaven, from a valley of tears to a mount of joys; and those not fading or decaying (like the ripest and fullest blown pleasures here;) 〈◊〉 to fullness of joys, without either wain or eclipse; and that fullness not narrow, or bounded, but in such a full measure, or measure of fullness, as knows no measure or degrees; and that not momentary, but for ever and ever; in a continual multiplication and succession of happiness; which will always satisfy, never satiate, in that God is the object, the joy immense; and all no less eternal than God himself.   
FINIS.