Enter into thy Closet, OR A METHOD AND ORDER FOR PRIVATE DEVOTION.  
A Treatise endeavouring a plain discovery of the most Spiritual and Edifying course of Reading, Meditation, and Prayer; and so, of Self Examination, Humiliation, Mortification, and such most necessary Christian duties, by which we sue out the pardon of our sins from Heaven, and maintain an holy Converse with God.  
Together with particular persuasives thereunto, and helps therein.  Zech. 3. 2. Is not this a Brand plucked out of the Fire? 
London, Printed for John Martin, and are to be sold at Will. Faithornes without Temple. Bar. 1666.   

AN ADMONITION TO THE READER.  
WHat it is the fashion to call an Epistle to the Reader, or, if it be somewhat longer, a Preface, the Author styled an Admonition, or Advertisement to the Reader, that by a more unusual title he might the more surely draw him to read it, before he doth the Book.  
And the first thing, which he admonisheth thee of, Good Reader, is, that thou neither question nor scruple what judgement he is of, before thou hast considered what he here saith: nor that when thou shalt have read a little way into the Book, thou make such conjectures of its Author's opinion, as to conclude the book fit only to be laid aside by thee, because he, who writ it, may haply descent from thee in some matters. He very little meddles with any matters here, in which it is likely that any sober Christian descents from him. A disrelishing expression, or a chapter, should not be warrant enough to thee for thy sentencing him this or that, and rejecting what else he says for thine and common good. Perhaps he may make mention of a Common-prayer-book, or Holy days, only to draw in them, who will hear of no devotion which rejects these, but execrate it still as Fanatical, to the reading his Book, and thereby to a more serious and Christian use of those things, than what all are guilty of. Perhaps, on the other side, he may be in good earnest, and thinking them right Christian and useful, commend them to thy practice, and direct thee, so to use them, as that thou shalt by such use of them begin less to quarrel with them. Either design is honest, and it is no matter whether it is, which he hath, nor who, or what he is. He would only have thee to take him for a man of serious and sober principles, and one who would have all that profess Christianity to be such also: (and such thou must either take him to be, or else, being that thou knowest him not, and so canst not know him to be otherwise, thou art uncharitable:) And as being such, that, which he endeavours here, is to bring thee seriously upon thy knees before God, there to examine thine heart and actions according to that Christian rule, which indispensibly enjoins thee Charity, Meekness, Moderation, Peaceableness, and such sweet Virtues; which if thou do but use thyself to, thou wilt judge thyself no otherwise a Christian than as these Christian Graces are in thee, and receive, as a newborn babe, the sincere milk of the doctrine of godliness, come it to thee in what vessels soever.  
Another thing, which he hath to advise thee of, is matter of direction in the use of this Book: in which case his desire to thee is, that thou wilt first read over the Table, which is at the beginning of it, and mark the substance of what he there promiseth to treat of; that then, if thou resolve to make use of this method for thy devotion (and, the Author thinks thou wilt, if thou have the patience to consider it, and canst obtain leisure of thyself to practise it) that thou wilt read the Book once or twice over, and endeavour, by attended consideration, to understand it; and when thou hast once got the Book thus into thine head, the practice will soon grow easy (he is sure, at least, most sweet and blessedly delightful.) Be but persuaded to try it one month or two, and see if thou canst find in thy heart to be so injurious to thine own felicity, as to lay it aside again.  
Somewhat too there should be said as to what is likely to be objected against the contents hereof. It may haply be conceived, there are here some practices directed to in ordinary Devotions, which are too high for every man's reach (as is meditating upon Scripture, in such sort as is here taught, endeavouring the mortification of sin in such rational methods, etc.) some circumstances too, as to the place of retirement, unnecessary, or above most men's condition, etc. As to the former of which, the Author's answer is, that patterns of this nature must not be set too low, for that men are apt rather to aim under than over; that he thinks there is very little of practice here, by which a plain capacity may not understand somewhat, which he will conclude to be his duty, though it may be he reach not all in that case; and further both as to this and to the latter point supposed to be objected, that the higher matters and more curious circumstances are commended only to men of abilities, estates and leisure suitable: Let all go as high as they can, and their devotions will be sure to be more complete, than if they had aimed lower.  
Now, which is all that shall be added, possibly some may think such Books as these needless at present, after so many extant in this kind already. Hereunto the Author's Apology might be, that the number of such books is much at present lessened by those merciless flames, out of which the providence of God saved this Book (when it was in a manner all printed off save this Preface) that this preservation of it is some excuse for its appearance, and presage that it may not be altogether fruitless: But this being waved, that which was his answer in the Preface, which those forementioned flames consumed, when the Book itself escaped, is, that he is not much read in our English books, and so knows not what or how many of this nature are extant; but that of those, which it hath been his lot to see, he knows none, which do more aim at the hitting the genius and humour of every man's devotion (be he of what judgement he will) than he hath done in this; and that, be the Reader a conformable person, or any of the contrary persuasions, if he be but serious, and resolved not to reject the main, which he cannot but like, for a page or two, which though he may not much brook, yet he can scarce be very angry with; the Author believes such person will not think his pains to no purpose: However, that, in this hope he cannot but be confident, that the mere writing and publishing hereof will be a perpetual engagement to himself of a more strict and circumspect life; and that therefore, if in none other, yet in this respect, it comes not forth in vain.   

A TABLE OF THE CONTENTS.  

The First Part contains only a preparatory discourse and introduction to the rest.  
Chap. 1. OF the necessity of Privacy and those Christian duties which require it.  
Chap. 2. Of the situation and furniture of their closet who have choice.  
Chap. 3. Of the most common entrance into our closerts.   

The Second Part treateth of solemn retirement to our Closet, and our daily duties there.  
Chap. 1. That if I am a person of leisure I ought daily twice in the day to retire into my closet for devotion sake.  
Chap. 2. Considerations to persuade to daily devotion and prayer in private.  
Chap. 3. Of the substance of every days private devotion: to persons of leisure, Reading, Meditation and Prayer.  
Chap. 4. Of reading the holy Scripture: the most edifying method and manner of reading it consulted of.  
Chap 5. Of Meditation, and the most edifying course in it.  
Chap. 6. Of Prayer. First of its substance and parts.  
Chap. 7. Of the right manner of Prayer. First of its inward manner. Some considerations to quicken to sincerity and heartiness in prayer. What graces are to be exercised in each part of prayer.  
Chap. 8. Of the best outward manner of prayer in sit postures and fit words. Of praying by gift, and the inconveniencies alledgable in this case against it. Of praying by form, and the inconveniencies in this case alledgable against it. An accommodation and reconcilement of both.  
Chap. 9 A form of prayer made according to the former Accommodation, which may be used in our morning privacy.  
Chap. 10 A form of prayer made as the other, which may be used in our evening privacy.  
Chap. 11. Some further directions touching the use of these prayers.   

The third Part treateth of a more solemn retirement into the Closet upon Holidays and Sundays, and duties then and there.  
Chap. 1. That our devotion should be greater upon holidays than on ordinary days. The end of Festivals, and their vindication from abuses and cavils.  
Chap. 2. What there should be of new in our private devotions upon Holidays.  
Chap. 3. An Exemplification or Practice of the former rules in Christmas day, with a fit prayer to be added to my ordinary prayers thereupon.  
Chap. 4. An exemplification of the same rules in St. Stephens-day, with a prayer which may be used on any Saint's day.  
Chap. 5. Of what remains to complete our private Festival devotions, viz. Alms giving.  
Chap 6. That the Lords day ought to be kept holy, and what the keeping it holy means.  
Chap. 7. Of preparation for the Lords day. A preparatory prayer thereto.  
Chap. 8. Of the true manner of sanctifying the Lords day 

§. 1. Before going to Church.  
§ 2. Of secret devotion in the closet before going to Church  
§ 3. Of devotion in the family before going to Church. A digression touching what our devotion in the family is always to consist of.  
§ 4. Of resorting to the Church.  
§ 5. Of due behaviour in the Church.  
§ 6. Of due behaviour between morning and evening service.  
§ 7. Of resorting to evening service.  
§ 8. Of the duties after retun from evening service.     

The fourth Part treateth of most solemn retirement into the Closet for humiliation of ourselves, and duties there.  
Chap. 1. An account of what is to be treated of particularly in this part.  
Changed 2. Of the nature & ends of fasting.  
Chap. 3. That fasting is a Christian duty.  
Ch. 4. How often a Christian is to fast.  
Chap. 5 Of preparatory acts for private fasting days.  
Chap. 6. The order of true humiliation, or penitentiary devotions. 

§ 1. The entrance unto this work how it should be.  
§ 2. Of reading so as to fit myself for self-examination.  
§ 3. Of self examination and the view of our life.  
§ 4. Of the endeavour of godly sorrow. How to work ourselves to it.  
§ 5. Of Repentance, which is the effect of godly sorrow, its true nature and way of practice.  
§ 6. An exemplification of the former rules in two sins.  
§ 7. A further consideration of Repentance in regard to some particular sins.  
§ 8. Of that faith which is required in order to the pardon of sin.  
§ 9 Of prayer upon such fasting days. A prayer which may be used on such days, made according to the rules of the former.  
§ 10. Of my offerings to God for the use of the poor requisite on my fasts, and of my carriage after my devotions finished.    
Chap. 7. Of great and more , Fasts, and the work thereof.  
Chap. 8. The Conclusion of all.    

ERRATA.  
PAge 9 line 12. read or: p. 26. l, 14. r. one: p. ● l. 26. r. as to the: p. 49. l. 16. r. an end: P. 57 l. ●● r. they may be: P. 71. l. 21. r, admiration: P. 79. l. 7. ● cannot, except: P. 84. l. 7. add off: P. 111. l. 19 ●● prayer: P. 124, l 24. r. light: P. 150. l. 26. r. lamentatine P. 156. l. 9 r. comprise: P. 158. l. 17, r my: P. 152. l. 16. ● will, I presume, be: P. 178. l. 3. r. dispense: P. 184. l. 1. 1. left. P. 222. l. 20. deal fully: P. 243. l. 12. deal not: p. 26● l. 3. r. righteousness. To trust.   

Enter into thy Closet. OR, A METHOD For Private Devotion:  

Part I.  

Chap. I. Of the necessity of Privacy, and those Christian duties which require it.  
THat person can no wise be esteemed a serious and through Christian, uprightly and cordially discharging his duty towards God, who is a stranger unto privacy, and useth not to withdraw himself from company, even the company of his nearest friends, presenting himself alone before God: For that besides the worship of God, which we perform to him in the public assemblies, and jointly with the rest of the Family, of which we are members, besides, I say, praying, hearing, and receiving, etc. in the Church, and praying with the people of our own house, there are several religious duties to be performed by us, without which the power of godliness can never be kept alive in our hearts, nor the service, which before or with others we do unto God almighty, be through hearty and complete; which duties I say can never be performed as they should be, if we are in company. To wit,  
First it is indispensibly necessary that a Christian often examine himself, take account of his own state and actions, whether his heart be so stead fast in holy purposes as it hath been or aught to be, or as he hath vowed to God it should be: whether his practices of late have been answer able to such resolutions and engagements, as he hath made: or whether his heart be more indifferent and careless than it was, his actions more lose and irregular; This, I say, is absolutely necessary to an holy life: for that without it he may insensibly go back and grow worse, he may delay his returns unto God, or not return after several wander, and (if suddenly catcht) die without the particular repentance of many sins.  
Secondly, it is as necessary that a Christian confess himself to Almighty God, that is, that having taken such an account of his wander, he acknowledge them, bewail them and beg pardon of them before God.  
Thirdly, because repentance cannot be without reformation, it is necessary that he consult and consider with himself how he may grow better; what occasions of his sins there were, which may be avoided; what means of the contrary virtues, which may be used; and resolve seriously with himself, that these and these occasions he will avoid, these and these means use.  
Now forasmuch as such resolutions can never be upright and firm, except made with deliberation, heed and thoughtfullness; and forasmuch as such deliberation cannot be taken in company, nor all things duly weighed, where we have a crowd of occasions and objects to take of our thoughts, it is therefore necessary that for such work we be alone: and in the other cases, because that examination of ourselves must needs be very slighty & short, which we make while we sit and talk with others; because also those confessions, which we make in public or with others, may be, and most frequently are, too general to reach our particular cases and sins, it is therefore necessary for the doing of them also, that we retire or go alone.  
And to Conclude, because he that would keep himself close to the ways of holiness, must do all these things often, it is therefore necessary, that he be often alone, at least as often as with any tolerable convenience he can, and, to that purpose, if his condition admit or will afford it, that he have a place convenient to retire to, which we will call a Closet.   

Chap. II. Of the Situation and furniture of their Closet who have choice.  
NOw (it being supposed that my condition allows me so much choice, as that I might have it so) my Closet would I have no unpleasant place, as sweetly situated as any place of my house, that I might delight to be therein; and by no means a low or darksome room, but as high as I well could: for that so it will be most remote from the noise, company, and disturbance of the people who are busied usually below; and besides that, some secret property there is in such high and eminent places, whence we may behold the heavens and overlook the earth, which to me much raiseth the soul and elevates the affections, as if we derived or partaked more from heaven, by how much nearer we come to it. Our Saviour therefore used to go up into a mountain to 
Acts 10. 9 Acts 1. 13. & 20. 8.  pray: and St. Peter went up upon the house for the same purpose, that is probably into an upper room such as the Disciples were assembled in. And if it might be my passage there. unto should be through two other outer rooms, at least through one, the door or doors of which I might ever have shut when I 〈◊〉 retired, to the end that my 〈◊〉 which many times I shall have occasion, for my own quickening, to use, might not to be heard without.  
The furniture of my closet I would have a little more, than that of Elisha's chamber, A Table a Stool and a Candlestick: and instead 
2 Kings 4. 10.  of his bed, an hard couch or great chair on which I might some times lean my weary or aching head: But a couch the rather for that sometimes I haply might find it necessary to spend the whole night there, and might thereon take some repose. To these I would add a Bible a Common prayer book, two paper books (which when filled must be supplied by two others) and a Pen and Ink. Another book or two (of which hereafter) I may also see occasion to add to these. A chimney, against winter's cold, to make the place endurable, if need be, a whole night, would be no contemptible convenience. If besides these I there keep any thing, as Students do books, Gentlemen writings, and Ladies Medicines, etc. all these I would have placed on one side, or at least, one side I would have free from them, against which should either stand a table, or a Praying desk (that when occasion should be I might lay a book or paper before me) and the wall over such desk or table should be hung (if I were able to do it) with some stuff, of one colour, (Green the best) to the end that when there kneeling at my prayers, I might have in mine eye nothing to call away or divert my thoughts.   

Chap. III. Of my most Common entrance into my Closet.  
MY Closet being thus fitted, it is supposed that my recourse thereto is either more or less solemn. At no time (except upon most earnest and hasty occasions) should my entrance thereto, want the solemnity of a short (but hearty) Prayer. For this being a place principally designed for my devout retirement, and the performance of those private acts of worship which I own to God, it becomes, by this its end and designment, after a sort separate or sacred, a certain secret Chapel for myself; and may not therefore wantonly or slightly be by me entered into. I say, not by Me: for what ever it is to others to me ought it to be reverend. As therefore, when our ordinary occasions call us into our through Churches, we usually out of Reverence to him, to whom those places are devoted, and in memory of those spiritual feasts, which we or our Christian brethren have there and in such places tasted, fall down on our knees and worship God, begging his blessing upon us & his people, as often as there assembled, and praising him for the benefits, which we or his people have there partaken of; so when I come, though upon common matters, into my closet, yet considering with myself, that I am now in that place, where in I have so often worshipped (or at least resolved often to worship) God, and had sweet converse with him, in memory thereof, and for reasons hereafter mentioned I would kneel down and pray, to this or the like effect.  
My good God, whom I here frequently and with my heart worship, Bless me I beseech thee in the affairs I go about. Keep my heart with thee, at least ever keep it upright before thee: And as often as I here present myself, let thy good Spirit be present with me, to dispose me unto, and assist me in thy service, through Jesus Christ my Lord and Saviour. Amen.  
And having thus or otherwise, as I am able, or have opportunity, prayed, I would forthwith apply myself to what I intended.  
Now such course observed, as often as I enter my Closet, will be many ways advantageous to me. First, it will be a means to keep my heart much with God, and to recall it to him, in case my thoughts have too much wandered from him. It will make me spiritual in ordinary matters and converse. Secondly, it may be a means to procure a blessing upon my undertake. Thirdly, I may the better expect God's presence there, when I come purposely to seek him.  
It needs not after this discourse, to admonish that we ever take heed what matters here we do. I would not choose this as a place of my vainer discourse, or freer hours, as some do; who are ever severest in company, and allow themselves liberty in private or amongst their confidents, whom if they can but get into such a place, where neither men's eye, nor ear can reach them (as the closet for the main is supposed to be) their company shall be vain and srolick to as high a degree almost as any men's. I take it, and I am greatly deceived if I mistake it, for a certain argument, that the serious belief of a God and of the World to come, is much wanting in his heart, who dare be naught, idle, or sinfully merry, if he can but get out of man's sight and cognizance.    

PART II. Treating of Daily Closet-Duties.  

Chap. I. That if I am a person of leisure, I ought daily, twice in the day, to retire into my Closet for devotions sake.  
It followeth now to be considered of my more solemn retirement or entrance into my Closet. Now that I account a solemn recourse thither, when my business there is purely devotion. And such recourse is either ordinary, or more special.  
My ordinary retirement into my Closet should be daily, and that if my condition will conveniently admit, as most men's may twice a day: oftener I may, as at noon, seldomer I well cannot.  
I am bound thereto upon the same grounds, upon which I am bound to pray twice a day: and the sum of them is, that the command saith, Pray continually; the meaning of which we cannot but take to be, 1 either pray always when you may for other duties (that is, so much time as thou canst spare from the work of thy calling and due care of thy body, and other offices of Charity and Piety, spend in that duty of prayer) or else 2. (parallel to that of the continual burnt Offering which was called Continual, because ever continued in its course twice a day.) Keep a continual course of prayer morning and evening. And this the practices of the Saints in Scripture (which we may look upon as Exempl●fications of that forenamed command) to wit, the Practice of David praying Evening, Morning, and at Noon, of 
Psal. 55. 7. Dan. 6.  Daniel as many times, and none that we read of less than twice, cannot but enforce upon us, as the least which can be our duty in this case.  
If any think they are excused from private prayer twice a day, by their praying twice a day with the Family, of which they are a part, They are to understand, that there is no particular strict command, touching the nature of our daily devotions, prescribing them to be either public, or private, or both: but that it is most just and equitable that God should have a liberal part of our time, as well as of our estates: 
Dr. Ham: Pract. Catech. Lib. 3. sect. 2.  that therefore if our condition be such, that besides the time, which we spend in prayer with the Family (which no one, who would have God to bless his Family, can think he may neglect) we have convenient leisure from other necessary matters, it cannot be better bestowed, than in our Closet, and upon our Souls. And it will questionless be a piece of very sinful vanity, to trifle it away, and omit what it might so well have been employed upon; According as in matter of my estate, if after sufficient necessaries and conveniences provided for myself and Family, there do yet remain in my hand a portion of what God hath given me, I cannot but look upon it as my duty, to supply therewith the necessities of those who want, and as my sin, for me idly to squander it away, which might have filled so many hungry bellies, or clothed so many naked or ragged backs. Further, God having in joined me the duty of prayer, but left the particular frequency of it, after the nature of other freewill offerings, to my Christian discretion, I ought not to be therefore the more heedless: but rather, because I know my sacrifice will be ever accepted how often soever brought with an honest heart, out of an holy ambition of pleasing God and sending up an odour of a sweet savour unto heaven, to bring it as often as I can: And surely twice a day I may present even my private devotions.  
If I be single and in my own power, there is no question but I may: If I be the Master or Mistress of a Family, there is little question of it: If I be a servant, or one who works for my living, there is indeed somewhat the more question; for that not only I may be straightened in time, but want the conveniency of privacy. But, yet even in this case, what hinders, but that being I cannot do so well as I would, I may do so well as I can? to wit, rising one piece of an hour ordinarily sooner, or lying down so much latter, fall down upon my knees by myself at my bed's side, and privately pour out my confessions and prayers before God. And what if my fellow servant be with me? Why should I be ashamed to do, before him, what he cannot but acknowledge he also ought to do? shall I not one day much more blush and be confounded at the omission of my duty before Men and Angels and God himself, than here at the performance of it? And which shame rather to be chosen? That before God, all Men, Angels, Devils, than this before one or two? That which is eternal, or this, which after I have once or twice despised, I shall be troubled with no more? Begin to do so, and after the first or second time, thou wilt never be ashamed of it: I assure thee at least thou wilt never repent.  
This than should be my ordinary retirement twice a day.  
Our more special retirement ought to be upon Lords days, Holidays, and our own private Fast-days, each of which will come hereafter to be considered. In the mean time our daily retirement and devotions must be proceeded with.    

Chap. II. Considerations to persuade to daily devotion and prayer in private.  
ANd to the end I may be sure to keep such course as beforesaid, let me sit down and seriously weigh.  
First, the concernment, importance and vast moment of those things, which by prayer I am to seek and may obtain, above the other, upon which most of my time is spent. What is it of worldly goods, which will not pass away (at least as to me and my enjoyment of it) with myself? I dying, all dies with me: my estate, my honours, my friends, and all such, are no more comfortable to me, when death once appears; but haply a torment, being that they are all now to be left. It is therefore but to the end of my threescore years and ten (if I should live so long) or thereabouts, that these can be good at all: And of these my threescore years and ten (which it is a thousand to one whether ever I reach) how many are already gone? Perhaps one Moiety, perhaps more. So then all those things, which my other time seeks, are of a pitiful short and transient concernment. But the graces of God's spirit, an holy heart a good conscience, reconciliation with my heavenly Father, these, and such like, are not only of concernment for my present happiness but for my eternal. The richest honourablest and most worldly-happy Man, if devoid of grace, an enemy unto God, conscious to himself of villainy, cannot in all his abundance here enjoy or like himself, much less either account himself, or be accounted, an happy person. For what can that Man acquiesce in, whose own heart calling him a rogue laye● a fatal necessity upon him to hate and to be ever and anon ready to execrate himself? Certainly there is no present possible happiness, which is comparable to that blessed calm and quiet, which ariseth from the sense of a Man's one upright heart heart and discharged duty. Insomuch that were there no such thing as an heaven to come, I should not fear to pronounce, that that man neglects those things which are of greatest conducement to his present happiness who neglects to seek unto God, to commune with his own heart, to set all strait and to reclaim himself to an holy life, the great means by which such peace, the most real felicity in the world, can be had. But suppose we such a person ready to die, and it said unto 
Luk. xii. 20.  him, Thou fool this night shall thy soul be taken from thee; his peace being unmade with God, himself unacquainted with heaven, his conscience telling him that all his time hath been spent on what he must now leave, and no provision made (but of a treasure of wrath again the day of wrath) for that eterne slate, into which death is his entrance; 
Rom. 11. 12.  is he not now a most unhappy wretch? Is it not to him a pa●equal to the pains of death to thi● he must leave all? Hath he 〈◊〉 therefore, by devoting himself to this world, and scraping together such an ample portion thereof, o● made himself more miserable, a● that in this present life? For is th● any misery here, like to that ●●guish, which racks such a soul up his now instant departure? A●● would I, then, so spend my time that I might, by the spending of become more miserable than a● save those who have lived as Would I so spend it, as that the v●● thinking or reflecting how I spent it, should then most torm● me, when I have most need of co●fort, to wit in my dying hour? 〈◊〉 yet thus do all men spend their d● who neglect their devotions, otaries of daily address unto God.  
But further suppose we such a person dead; and we have him stripped of all even his imaginary happiness, naked of every thing save his sins: Of these his bones are full and they shall lie down with him in the dust. 
Job. 10. 11.  His works follow him and his ways meet him. Evident therefore it is, that what he hath spent his life upon, is now of no concernment or moment to him at all, any otherwise, than to render him for ever as miserable as he can be. And is this a desirable end for a man all his days to be driving at; to be miserable in life by reason of an evil conscience, or an impossibility of liking and loving himself; to be miserable in death, by the advancing of that disquiet, his former torment; and most miserable after death by the perfection of that and all other mischiefs? Whereas, if some of those days which the world employed been taken up in seeking unto God, how might that portion have sanctified all the rest, have led him to a right improvement of what he got, and that improvement of all been an unspeakable pleasure and content to him here, and hereafter have wrought him an eternity of blessedness! Not to mention that unspeakable satisfaction, which the hearty performance of such devotions, through the blood of Christ, would have filled him with, which we may hereafter consider. Whoso therefore truly loves himself will love his Closet and his Prayers.  
Secondly, Let me weigh the Reasonableness hereof, that God should have a considerable part of my Time, who hath given me so much for my self, and the unreasonableness of the contrary. Let me deal ingeniously: may not God well expect more of my time, than what is by any law set apart or consecrate to this worship? And it being the genuine Evangelicall sense of the fourth commandment, Keep all thy life an holy rest from doing thy own works delighting thyself and acquiescing ever in the Lord, will it not in a good measure hold thus, Rest as much as thou canst to thy devotions, spend 
Isai. 58. 13; 14.  as many hours as thou canst with God? Or suppose that this law would not in equity bind me hereunto (which yet it seems to do) is it not reasonable, that there should be free will offerings of our time as well as of our estates? And will there be any better way found for the employing of what we can spare thereof, than the thus sanctifiing and devoting it unto God? I am confident whatever men's practices may be, their consciences cannot gainsay but do highly approve and commend to them what is pressed. We may complain fond of the shortness of time: but evident it is that we spend much upon this world; much upon our games, much upon our pleasures, much upon our ambitions, much also upon those necessary acts of life, Eating, Drinking, Sleeping, and much to upon (God knows) we know not what. Now let those who account themselves to have least leisure, find but time enough to consider, when they go to bed every night, how much time they have lost, or trifled away, that day, and setting it down every night, reckon at the week's end, and see, to how many hours it will amount. Do so but one week o● two, and see if you do not blush at the ordinary excuse for neglect of prayer, that you have not time. Fo● the issue will be of these two, the own either my whole time hath been really employed, and that upon my common affairs and necessary care of my body, or else some part of it (to wit, so much as hath not been employed) hath been trifled away. Now (utrum horum) Let me take which I please. If it be supposed all to have been employed, is it not most unreasonable, that worldly business and my body should have all, and God and my soul have none, or next to none? Did God make me for himself, and allot me such a measure of time for his glory and for provision for my soul, and are they only some few minutes, which I can find either for him or it? Was, I say, every day given me for these ends, and can I spend all without considerable seeking either, as I do if I allow nothing to private devotion? Ought I not therefore to lessen my business, rather than neglect the great ends of my being? If, on the other side, a considerable part of my time were lost and trifled away (as I dare say infallibly it will appear upon due account taken) is not this a most unreasonable part in me, that I can find time to lose, and yet no time to pray?  
And further, Thirdly, it may somewhat quicken me, if I consider, that though it should be questioned whether it be strictly my duty thus and thus oft to pray, because there may seem to be wanting an express command, yet I cannot but be sensible that it is my duty to pray, and to pray often, (for, this there are not wanting commands) and that therefore prayer being a duty and well pleasing unto God, the more thereof is performed, the more acceptable service do I do to God: provided, prayer thrust not out my other duties. The frequency, I say, can never offend, except in the case of neglecting other duties to per. form it: and herein commonly men are not apt to be guilty. Suppose it therefore not to offend in this case being that it is a duty, it must please, and please the more, by how much itself is more. Now this to ingenuity is no mean incentive unto prayer, that hereby I please my God, and delight heaven.  
Fourthly, Let me consider, that as Prayer itself is the most powerful and effectual means, that a Christian can use for the effecting of all he would, so there is no prayer more powerful than that which is most frequent and importunate. In general as to the power of prayer, it is such that it seems to have done violence to omnipotency itself; as in the case of Moses when God as though graciously held or restrained bids him lot him alone: and in 
Exo. 32. 10 Isai. 45. 2.  some causes, if duly performed, God hath as it were allowed it to command him. But what or whose prayers are they, which are thus powerful? Surely not theirs, who so seldom come to heaven, that if it were for nothing else, but because they are such strangers, they would not speed: but theirs rathers, whose daily and frequent application of themselves to the throne of grace, hath rendered them there well acquainted and favourites. We may therefore observe, that the most absolute and encouraging promises of being heard, are made to the importunnate suitors. The widow in the 
Luk. 18.  parable, whom injustice itself could not deny, was such, and therefore sped because such, because she came so often. And that precept, each gradation of which hath a promise proportionably attemporated and fitted thereunto, as it prescribes, so chief encourageth importunity, that is, frequency as well as fervency. It is no● said, only Ask, nor only 
Math. 7. 7.  Sack, but both, and Knock besides. The last alone, viz. Knocking, implies frequency, and therefore much more do all the three. And to the Knocking, as being of all the three the clearest denotation or expression of importunity, it is promised It shall be opened: as if it had been said, those who only ask and seek may come to speed; but those who knock, those who are oft and and earnest in their prayers, shall have the treasures of heaven opened and free to them, out of which to take full satisfaction and supply.  
Now because all these things are so, therefore can it not be but that the benefit of such practice must be unspeakable, which as another (and for the present the last) incitement unto daily private devotion is worthy my consideration. First, as to the inward temper of my heart (which rightly to dispose, and so disposed to keep, is a matter of the greatest concernment to an holy life) there can be nothing thought of more effectual than such practice, nor can it indeed well be conceived, how that man's heart can be kept in a thorough sense of his duty, and close with God, who maintains not some such daily course of devotion as is under present consideration.  
1. The maintaining hereof will keep alive in me a continual fear and awful apprehension of God: it will habituate me, in all my ways, often to think upon and remember him. Now there is nothing, the apprehension of which is of more wholesome consequence unto a man, than of God and his allseeing eye. One, who is sensible and mindful hereof, cannot be long vain, but, if he do forget himself at any time, will soon return to his old seriousness.  
2. Such practice will also much conduce to the keeping of me humble, as being sensible of (because often minding) my sins: my sins I say from my youth up to my present years, my present years, my perpetual proneness and frequent relapses unto vicious courses. These, being matter of my daily confessions thoughts and meditations, cannot but in some good measure keep under any towering o● proud conceits, which I am apt to have of myself.  
3. It will also make and keep m● tender, affectionate, and truly Zealous in my service of God. Ther● will be in me an habitual preparation for all duties; insomuch that I can no sooner be at them and have engaged myself in them, but with ● great deal of vivacity and readiness of Spirit, and with many inward melt of heart I shall converse in them: this being not only my daily but my frequent practice, at least frequent endeavour.  
4. It must therefore much increase all manner of Christian graces in my Soul: inasmuch as grace, according as we now speak thereof, is nothing else but the due disposition and resolution of the soul, which as is evident will be the natural consequent and fruit of such practice.  
Secondly, it will have a very wholesome influence upon my life, as in all cases else, so especially in this, that I shall at no time carry on any design, which I dare not bring unto the test of heaven, and beg thereon the blessing of the God of Holiness.  
Lastly, the mercies which I receive in my own person, in my relations, in all my affairs as procured and impetrated from God by these my daily and frequent prayers will be innumerable; and that inward comfort and clearness of heart, with which I shall entertain and receive these mercies, or any thing else, which comes from the hand of my gracious God, inexpressible. The same mercy's evidenlty are not the same to all men, no more than are the same chastisements. But to whomsoever mercies are greater mercies, or afflictions less afflictions, it cannot be but that to him who thus conscientiously daily converseth with God, all must be most kindly.  
Now the consideration of all, which I have thus meditated, cannot sure but move me to some measure of diligence in these duties. If therefore at any time negligence begin to grow over me, it may be of good effect to read over and duly to weigh these or the like motives, that I may be quickened to resume, and proceed with, my proposed course: and what that course should be, it follows in the next place that I consult.   

Chap. III. Of the substance of every days private devotion; To persons of leisure, Reading, Meditation, and Prayer.  
THe private devotion of every day will be different to particular persons according as their conditions differ, from such who are servants or lead a servile life, I mean all those who get their living by their daily labour, whose abilities of mind are therefore meaner and and whose privacy more difficult, from such I say no more than this may seem to be expected, that both in the morning being risen, and at night being about to lie down, they in the fear of God fall down before him and pray unto him, touching which directions will a non follow.  
From those, whose way of life being more liberal, their abilities and opportunities are greater, more may seem justly to be looked for, according to that rule, To whom 
Luk 12. 48.  much is given, from them shall much be required. Speaking therefore to to such who have estates and leisure, and so may have opportune privacy, ●●suppose their daily private devotion cannot be complete, except consisting of Reading Meditation and Prayer.  
Touching private Prayer it hath been before spoken and nothing now can by such, whom the present consultation concerneth, be said for the dispensing with it, being it is even their duty, who are of meaner qualily and capacity and therefore much more theirs, who are of greater. Touching Reading and Meditation; if any suspicion arise, it will easily be removed by those commands, which enjoin us that we Search diligently the Scriptures, that 
John. 5. 39, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3. 16.  the word of God dwell plentifully inus, and by such Characters of righteous persons, as that they are such whose delight is in the Law of the Lord, and who meditate therein day and night. And certainly such commands 
Psai. 1.  being capable to be intended. or remitted (I mean being to be construed with some regard) and according to that general rule aforementioned [to whom much is given from him much shall be required,] cannot but be interpreted to require greater and more diligent Searching (that is more of Reading and Meditating upon) Scripture, from those who have greater opportunity and ability to do it, than they do from others who are meaner in both. Of such an one therefore, who hath not time every day, or if he haply have, yet cannot read, it may be thought he dischargeth his duty of searching the Scripture if in a way proportionable to his ability he endeavour to acquaint himself, with Scripture, to wit; by a diligent attention to it, and enquiring of it (ash hath conveniency) when it is read on preached. But of such an one who can read and hath time to meditate on what he reads, and whom, it may be, it concerns to instruct others in the knowledge of Scripture (as being over them) of such an one, I say, being that more is required, than of the other, it cannot in reason be thought, that he hath done his duty by bare attention unto Scripture read, except he himself read and meditate therein. And he will very hardly (we may not fear to say, not at all) approve himself to be a Godly man, if he behave not himself as Godly men did of old, that is if he delight not in the Law of the Lord, and therein daily meditate. If I should doubt therefore, whether it be strictly my duty day and night, morning and evening to read the Scriptures and meditate, I cannot doubt (for I see plain evidence for it) that it is a Godly man's Character, one part of his practice as he is a Godly man, to road and meditate, if therefore intent to be a Godly man, it must be my care and practice too. Wherefore of these three, Reading, Meditation, and Prayer, seeing that none may be well omitted (at least not ordinarily neglected) it is requisite more particular consideration be had.   

Chap. FOUR Of Reading the Holy Scripture. The most edifying method and manner of Reading it consulted of.  
BY Reading here I understand reading the sole word of God: and this as it should constantly (for the main at least, if not ever) have a place in my daily devotions in private; so therein, methinks, will most conveniently take place in the beginning of them, on this wise. Being entered into my Closet for my devotions' sake, it becomes me first in all humility and out of the fear of God, not out of custom, to fall down before him, and in short according to former direction to beg his blessing upon me and presence with me there presenting myself to worship before his majesty: To which purpose the Form 
* Part. 1. Chap. 3.  already delivered may be proper either for use, or further direction, according as I shall see sit. This being done, forthwith let me apply myself to the reading soine portion of the word, according to my prefixed course. And what course shall that be?  
Modesty would presently answer, The same which the wisdom of the Church hath prescribed for public use. And the truth is (the Church consulting herein, as she ought, the edification of the people.) this order hath, in this point, the advantage of all other, that it will lead us to read over all the most useful parts of Scripture and those most frequently: to wit, the New Testament excepting only some Chapters of the Revelation, three times a year; the Psalms once a month; the Old Testament (excepting only the two books of Chroni les, which are for the most part extant in the Kings and Samuel, and some other Chapters of other books, chiefly relating to the Jewish state) once in a year. But then if we consider its compliance with our present design, it hath these two exceptions lying against it. First, that the portions of Scripture, by that order to be read daily, are greater than what every man's or most men's conveniency will afford time to read, and meditate upon, as it is (supposed at present) best for a devout Christian to do. And then Secondly, that by this means a considerable part of the Old Testament and some part of the New will be left out; which parts are not questionless without their use, though, comparitively, not so necessary for the public commonalty as the other. And to the Church's prescription it may be said, that it was never the Church's intention to prescribe this order for men's Closets in private, where she can neither take notice of their observing nor neglecting it, but only for public edification and uniformity.  
This order therefore being taken not to be so proper for our present purpose, the next which will offer it, self will be the natural order of the books in which they lie. Now this, though not liable to the exceptions, which we found against the former (being that nothing then will be omitted, nor the Reader over burdened with too great a portion, being he is left to himself) yet hath this inconveniency, that it will detain the observer of it a great while in those parts of Scripture, which may not edify him so much, as would the other: so that haply Reading shall be a duller and less spiritual an exercise, than it would be, did he more wisely order it. Yet hath it this advantage also, that the Revelations of God and eternal life being still clearer in each succeeding part of Scripture (I mean clearer in the Prophets than in the Law and in the Gospel than in either) one months reading may make me see more into that of the former month, and all lead me to the magnifiing of God for the present manifest revelation of his will.  
These things being so, it may haply conduce most to our private edification if we keep strictly to neither of these orders, but observing the conveniences and inconveniences of each to our private purpose, according to our Christian discretion frame to ourselves one out of both, which may have the commodities of both, and incommodity of neither. And that may be such as this: To begin every Reading with a Psalm, or, where the Psalms are very long, with a good portion of one, taking the Psalms in their course: (This I therefore commend, by reason of the exceeding usefulness of that book of Psalms for prayer, it furnishing a man with petitions, hymns and ejaculations of all sorts, and besides discovering very much of the hearty practice of Devotion and Godliness.) That being finished, in the morning to take in order as the books and Chapters lie, such a portion of the Old Testament, as my Christian prudence, considering my own conveniences and occasions, shall judge fit: which, where the matter affords more work for Meditation, may be shorter, where less, larger. In like manner at evening, beginning with a like portion of the Psalms, take a part of the New Testament, as it lies in order, greater of less, according, as beforesaid, it finds my devotion work. Some such course as this would I observe, till I had read over the Holy Scripture twice or thrice with such care, attention and meditation, as shall presently be described; by which time I should begin to be a little versed in it, and to know what parts of Scripture I used to read with greatest Christian advantage, which therefore afterwards I would read oftener than the other; setting always a mark at the name of each book, as they stand in the Table at the beginning of my Bible, when I had read that book over, that so I might know how often I had read each, lest I come too long to neglect the reading of any. This as to the Order of my Reading.  
Having now my work thus orderly before me, it remains in the next place that I look to the best manner of doing it: whither belong the following rules.  
First, that I endeavour to read with composedness of mind and attention, not only to the sense, substance, or subject matter of what I read, but as to the very expressions of it. For that the very expressions of Scripture are not only very useful in prayer (God loving to hear his children call upon him in his own language) but do also many times carry in them such secret emphases and force, as shall much comfort support, awe, and otherwise affect the heart which considers them.  
Secondly, that I be sure, as I read, to observe the scope and drift of the portion of Scripture, which I read. For as to particular passages, it may so happen, that the plain reader may many times scarce understand them, they puzzling ever learned heads: but as to the sco● of the whole, as to that which the Holy Ghost chiefly drives at, th● may be commonly more easily understood: and this being understood doth not only ensure me o● so much benefit as I have understood of it, but will give especial light unto those darker places, whose meaning I do not so well conceive.  
Thirdly, That if ever I inten● this part of my devotion, to wit my Reading, should be acceptable to God, or otherwise than a witness against myself, I resolve upon the impartial practice of what soever 〈◊〉 by reading find to be in Scripture commanded, and eschewing of what soever I there find forbidden. Such godly purpose will increase my very knowledge; For the secret of the Lord is with them that fear 
Psal. 25. 14.  him, and he will teach them his Statutes: whereas other, who bring not a resolution of such conscientious practice, but bearly inquisitive diligence, may come to be in a greater measure ignorant of his mind.   

Chap. V Of Meditation, and the most edifying course in it.  
THese rules being thus observed, and a certain portion of Holy Scripture thus read, it will be proper for me in the next place to proceed to Meditation.  
Now Meditation here I take not for the simple thinking of any thing divine, which shall offer itself, but for an orderly and serious consideration of the particulars following.  
1. Upon that portion of Scripture, which I have read.  
2. Upon my own state and ways.  
3. Upon the prayers (that is, confessions petitions and thanksgivings) which I am presently to offer up unto God.  
Touching the first there are these three things for me to consider.  
Frst, If I have not, as I read, been able to understand the design and drift of the Holy Ghost in what I have read, let me consider touching that: and, by a short reveiw of it, comparing the parts or several materials spoken of, and attending how they hang together, endeavour to comprehend their substance and scope. He reads to no purpose who reads not thus; for it is not repeating the words of Scripture, but understanding and digesting their sense and substance, which is to be accounted reading the Scripture: and one Chapter thus read is worth ten hastily run over.  
Secondly, If there be in what I have read any difficult or harder place, which seems to contain any matter of practice or article of faith (I mean which is likely to instruct me in any thing necessary to be believed or done in order to my salvation) that let me consider, and endeavour thereof to find the meaning. As to those difficulties, which concern controversies, that is questionable opinions in divinity, or inquiries into matters of mere knowledge or speculation, (such things, which when they are known there is no end of them) these may be very well overlooked by an ordinary person. As for instance; Reading Acts. 13, (the last Paragraph or partition of the Chapter, which gins vers. 44.) I find therein (viz. vers. 48.) a certain difficult expression, As many as were ordained unto life believed. What believing and what life (ie, heaven and blessedness) mean I know: but what ordained unto life means, I doubt; and truly need not much trouble myself to inquire. Sufficient it is that I conclude from thence, that all they who shall obtain everlasting life are believers, not one unbelieving or ungodly person shall ever enter into heaven, and therefore particularly that I resolve upon an honest cordial receiving of the Gospel, as my duty, if ever I intent for happiness. Again, Reading Exodus. 32. I find that Moses took the Calf they had made and burned it is the fire and ground it to powder: Ho● the burning gold in the fire, which only purifies it ordinarily, should come to make it friable or brittle, that it might be ground unto powder, I need not stand to inquire. A shorter and better way it is, to believe the matter feasible, and this relation true, as being part of God's word: all I need to conclude thence is, that Idolatry is to be destroyed, and that in such sort as the people may not return to it again, but rather loath and abominate it, as we do that which passeth through our bodies: and that it is the wisdom of Magistrates, whom it concerns to destroy it, as it was Moses', to find out and contrive such ways or Methods of destroying it. This is I say as much as can concern any ordinary person, and as for the curiosity touched it may safely be neglected. We give not rules to make a Divine but to direct a Christian. Now all such difficulties and curiosities being left out, I presume the difficulties, which arise in practicable matters will be but few. And for my help herein, it will be meet I reflect upon that which (according to the former rule) I found to be the scope or drift of that Scripture, and consider the difficulty with some relation or regard thereto, observing the occasion, upon which that expression came in. This will help me very much many times. But for my further help therein, if I am able, it would be expedient I had some short gloss, or book explaining such matters: and truly what book to pitch upon, as best in this case, is not easy to resolve. For I suppose there are not many books of notes or commentaries upon the whole Bible in English, which meddle only with necessary and practicable matters, omitting controversals, which a private Christian, to his better edification, may well spare, For the New Testament I much admire Dr. Hamon's Paraphrase, and could ten thousand times wish such a piece were extant upon the whole. But yet it is too difficult for every plain reader. Bishop Hall hath a Paraphrase upon the whole Bible, which comes much necrer to our present design: But I fear this is scarce. The frequentest, best, and innocentest that I know is Diodates' Annotations: they have indeed a Geneva tang now and then, but pretty soberly. Some such book according as I can get, I would furnish myself with, which I might consult touching the meaning of such difficult places as my Christian direction should tell me to be practical, and for my necessary edification.  
Thirdly, Having thus found out the design of that whole portion of Scripture which I have read, and the meaning of such particular Texts as I shall have occasion to search into, let me in my meditations cast over again, or recollect the substance of it, and consider, what am I the better for the reading hereof?  
1. Am I instructed or further confirmed in any matter of faith?  
2. Am I taught any duty which before I either was ignorant of, or neglected? Do I here find any precept or command which I never before took notice of, or had forgot, & c?  
3. Is there any thing which may quicken me to any duty, in which I am slack, or deter me from any sin to which I am prone? Any threatening of God's wrath? Any example of his judgements? Any promise of mercy? Any instance of blessings on his diligent servants?  
4. Is there any thing which may strengthen me in any temptation, comfort me in any affliction, distrust? etc.  
5. Is there any particular emphatical or affectionate speech which may at any time quicken me? Any proper petition, confession, invocation, thanksgiving or the like, which may be of use to me in prayer, or otherwise?  
6. Is there any thing which I can observe of the experiences of holy men of old? any thing of the deceitfulness of sin? etc.  
Through such heads as these may my meditations briefly run: which heads till I am perfect in, it may not be amiss to open this my book and examine what I have read according to these directions laid down. And if I am able, I shall find it an incredible benefit, in the end of these my meditations to use my pen, whensoever by any reading I have gained any more remarkable benefit, and to register in one of my paper books (reserved ever for this purpose, which I may account my Memorial) that particular which I have gained: in which I need to observe no other method, but only to write all the notes which I take out of any one book, as of Matthew, Mark, etc. together, that so at my second or third reading that particular book over, I may see, what the second or third reading of it advantaged me more than the first. And these notes thus taken, because intended as helps to my memory, I must be sure to find time within a convenient season to review. This is a profitable course for me to observe in my ordinary meditations upon the Holy Scriptures.  
The next thing which my meditations are to be employed upon, is upon my particular State and Ways, which I am in some measure to take notice of, as well that I may be more circumspect in such particulars, wherein I shall find greater need of circumspection, as that I may be able to address myself to God in a way suitable to my condition. For my condition varying, my prayers ought to vary accordingly.  
First then, As to my Ways; Let me consider what new temptations have befallen me, whether as to inward sins, such which are acted in the mind, or as to such which are matter of outward and bodily commission; how far my heart hath closed with them, and been overcome by them? And this is to be laid open before God.  
Secondly, As to my present Inward state, the temper of my mind: Let me examine that; whether I find any relent or melt of heart for those my wander, which I have before viewed, any firmness and resolution for the future against the like: Accordingly I am to apply myself to God, either for the giving me a due sense of, and remorse for, and resolution and watchfulness against my sin, or for the heightening and strengthening those degrees hereof, which I already have.  
Thirdly, As to my Outward state; Let me consider, how Gods holy providence hath either favoured or crossed my ordinary affairs and designs: for accordingly still I am to address myself unto God in prayer; either by praising him for my successes, or bewailing those sins and omissions which I may judge have blasted them, or otherwise, as my Christian discretion shall suggest.  
The last head, upon which my meditations are to be employed is my Prayers, which I am now about to offer up unto God: in which if I use a set form, I am to consider; where those new particulars of confession, petition, or praises must come in, after what sort they be conveniently expressed, and sometimes (when my condition requires and my time will permit me to be more large or earnest in any part of prayer) with what arguments I may strengthen my faith, and plead with God touching what I desire to speed for; or again with what circumstances of my sins, or God's mercies I may heighten my repentance for my sins, or thankfulness for those mercies. If I do not use myself to a set form, then will it be necessary that I more deliberately meditate what I intent to confess, to ask, to praise God for, how ● shall so call upon him or conceive of him, as may suit with those main and principal addresses, which I am to make to him. Whether every particular expression, or the just words be forethought, it haply matters not very much: but that some fit significant proper and quickening expressions, for the several parts and substantials of my prayer, be prepared, it is expedient; as well for the greater readiness of the soul in prayer, which when it is much to seek in this case, cannot do its duty with attention, nor without disturbance and intermission of due affection, as also that nothing unworthy of the nature of prayer, and the worship of God, may be offered up unto him. And in this point it may be singularly helpful to consider, what of those expressions, promises, narratives, experiences, etc. which I have at any time read in the Word of God may be useful to me in those my intended addresses to the Throne of grace. God (as already intimated) loves to hear his own language from us; and so it is, that the very expressions of Scripture have a marvellous affecting power upon the devout heart, beyond those, which seem not to have been alike sanctified by the holy Ghost using them.   

Chap. VI Of Prayer, and first of its substance and parts.  
WHat I have read being thus digested through Meditation, and by the like meditation, preparation being made for Prayer, that now remains as the third and most complete act of my daily devotion: touching which, besides the precepts already given, others yet remain to be given, when the consideration of the nature of the duty hath a little made way for them.  
Now Prayer is the seeking unto God, and before him representing our Estates and Desires.  
The general nature of prayer is a betaking or addressing ourselves to God: and therefore its first act is Invocation or calling upon him. Now our condition, who are dust & ashes & his Majesty being considered, we cannot well be esteemed to seek unto him without adoration or worshipping of him in the beginning of these our addresses; for that in all seeking to Superiors we ever begin with some acknowledgements of their being above us, able to help us, etc. upon which accounts we use ordinarily some testimonies of reverence towards them. If we therefore put both these together, we have the first part of Prayer to wit, An invocatory adoration of God, that is, an humble calling upon him, accompanied with Worshipping and adoring his infinite Majesty. And this in most complete prayers extant is Scripture we may observe: particularly in that for ever to be reverenced pattern, our Lord's prayer, the first sentence contains what we speak of. [Our Father: this is a calling upon God. which art in Heaven; these are words befitting one who adores his Majesty.] So in that prayer of Hezekiah, I saiah xxxvii. 16. O Lord of Hosts, God of Israel, that dwellest between the Cherubims: thou art God, even thou alone, etc. How evidently doth this beginning of his prayer carry in it a calling upon God, accompanied with the acknowledgement and adoration of his Deity. The first part of prayer we gathered out of those words (expressing its general nature) it is a seeking unto God. The second we may gather out of them, which follow, it is a representing our estate before him. Our estates naturally are sinful and miserable. SO far forth as we retain any thing of our old nature, so far are sin and misery inseparable adjuncts or attendants unto us. The representing therefore our estates before God, is the confessing our sins, and laying open our grievances and wants before him. A second part of prayer than is Confession  
That which all sinners should desire is pardon: that which all miserable persons do naturally desire is help. The representing then our desires before God is the begging mercy and grace to help in time of need; that is,  
1. Pardon of sin.  
2. Deliverance from our misery. Internal, by the sanctification of our hearts. Externall, by meet supplies of our outward wants.  
A third act of prayer therefore is, Petition of Ask.  
Somewhat more yet is considerable in our states here below, which though naturally miserable, as aforesaid, yet are by the manifold grace of God made in several respects more comfortable, by reason of variety of blessings. Now he that receives a benefit ought to have at the least a will and desire of thankfulness. He therefore who duly represents his state and desires unto God, lays open also before him those several mercies which at his hands he receives, humbly blessing and praising him the author of them. The last part of prayer than is Thanksgiving.  
Now because all these may be done either for ourselves or others, therefore is prayer double, or of two sorts.  
That which merely respects ourselves.  
That which we offer up for others, called Intercession.  
From all this it is evident, that the first thing, which he, who would learn to pray, must take care of, is, that he throughly know himself, that is, (1.) Be acquainted with his own state, with his sins, his miseries and wants, inward and outward: otherwise he can never duly represent them unto God. (2.) That he well know his own desires and resolutions, lest he play the hypocrite with God, ask what he desireth not, or vowing what he intends not. These are the substantials of prayer.   

Chap VII. Of the right manner of prayer. First, of its inward manner. Some considerations to quicken to sincerity and heartiness in Prayer. What graces are to be exercised in each part of Prayer.  
THe manner of the performing every duty is much looked upon by God. Now prayer being such an immediate act of worship, and it being most just, reasonable, and necessary that we should worship God with the whole man, that is, both with soul and body, in the manner of prayer there can be only considerable, its Inward and Outward part.  
The inward manner of prayer is unquestionably most respected by God: for that according hereunto is the prayer, and the man, sincere or otherwise. And the Consideration hereof should incite us chiefly to care herein. I may pray in as good & as many words, in as devout postures, and, in a word, after as pious a sort, as to what there is outward in prayer, as ever man did, and yet he hypocritical in my prayers. But it is impossible, that I should pray with my Soul and all that is within me, and not be cordial, honest and sincere in those prayers which I so make. And therefore as God doth, so, I say, every Christian ought to look chiefly to the inward disposition of his soul in his Devotions.  
We may note further for our quickening herein, that God not only requireth the heart in prayer, but hath accepted and often doth accept the inward breathe of it, and answer them as fully, as if all other circumstances belonging to the outward manner of prayer had been observed. As in the case of Hannah; who in that so successful and effectual prayer of hers spaks in her heart only.  
Now prayer is then right as to its inward manner, when there is an hearty excercise of Christian graces and affections suitable to the substance of the prayer, which we offer up to God. (That is to say, to go through the parts of prayer.) I adore and call upon God as I ought, when in my calling upon him, I really believe that he is, and that he is such as he hath revealed himself to be and as I now express or conceive him, and therefore with reverence humbly submit myself before his majesty. It is a piece of holy skill worthy taking notice of, which is observable in the prayers of holy men in Scripture. They usually so frame their invocations or callings upon God, as may suit with their main business at the throne of grace, and strengthen their faith for those particular mercies which they ask. Thus in that sorenamed prayer of Hezechias' against the Assyrian Armies. O Lord of hosts [for he prayed against a mighty host, and for deliverance from it.] God of Israel [he therefore so calls God to put him in mind of his covenant with Israel, that he might stretch forth his hand for the deliverance of his own people] who dwellest between the Cherubims [that is, who hast here recorded thy name and promised to meet and bless and from thy mercy Seat to answer thy people. He therefore makes mention of Gods promised presence, or dwelling between the Cherubims, that he might prevail with God to save that City, where his Temple and this his mercy Seat was placed.] Every expression in this his invocation hath somewhat in it proper to his suit, and of force to strengthen his faith and dependence upon God, that he might the more surely prevail. In short then the graces to be exercised in adoration or calling upon God chiefly are, Faith, Fear or Reverence of God, and Humility.  
I then confess myself to God as I ought when with hearty sorrow and repentance (which if earnest will be accompanied with a kind of indignation against myself) I lay open impartially my sins before him, not sparing the sweetest or closest: and with an humble sense of my own vileness, impotency and emptiness acknowledge my wants or his just judgements upon me for any of my sins. So that the chief grace to be exercised peculiarly in confession is repentance or Godly sorrow, an humble and tender sense of what we confess, accompanied with shame of ourselves.  
Further, than I ask as I ought, when, as sensible of mine own unworthiness, out of an humble trust in God, through the merits of his Son, (which trust his gracious promises and declarations of good will through him, by me ever had respect to, do encourage me to take up) I hearty desire what I ask at his hands: or at least am hearty sorry, if I cannot say I hearty desire all I ask. Now because while I am ask, it so cometh to pass, that I often intermix somewhat of vow, as in ask the pardon of some past sins, many times I engage to diligent and watchful opposition for the future against them, therefore is it necessary that, if I would ask aright, I ask with resolution and purpose of endeavouring a new life. And further for that I cannot expect forgiveness from God, except I forgive from my heart my brethren, therefore I must ask in charity. So then the Graces chiefly to be exercised in Petition are, First, Faith or an humble trust and hope in God through Jesus Christ that I shall speed (which is, most truly Praying in his name) Secondly Love towards God and holiness. Thirdly, a steadfast purpose of obedience, which is the most considerable part of repentance. Fourthly, Charity towards my Brethren.  
Lastly, I then praise or give God thanks for his mercies as I ought, when I have an inward acknowledgement and sense that it is him alone, and through his mere savour, that I enjoy these mercies, and when, not only I myself do admire, but desire that heaven and earth may admire him for his goodness: when also I do all this with a resolution of improving the mercy given, that is of walking as it becometh one, who hath been vouchsafed of such a blessing. So that the graces to be exercised in thanksgiving chief are, 1. Humility, or a sense of our own unworthiness, and of God's free mercy and grace, the only fountain of all received or hoped for benefits. 2. Love, or an administration of his goodness accompanied with a desire that he may receive all possible glory for it. 3. Resolution and study of greater and more suitable obedience and duty to him:  
These are those graces, in the exercise of which, the due inward manner of prayer, or a praying temper, consists: a composition so amiable, as that it will ever where it is, send up an odour of a sweet savour unto Heaven, and delight, shall I say, or overcome, the Almighty Majesty.   

Chap. VIII. Of the best outward manner of Prayer, in sit postures and sit words. Of praying by gift, and the inconveniences alledgeable against it. Of praying by a form, and the inconveniencies alledgable against it. An accommodation and reconcilement of both.  
IN the outward manner of prayer the chief points considerable are, the use of sit postures, and meet words.  
Now though the posture of the body seem to be a small matter, yet methinks my prayers wants their due solemnity, if not performed in a posture of worship. True it is, many a devout prayer a man may make riding upon his horse back, walking in the fields, and the like: and right Christian is it thus to sanctify my necessary journeys, or the time which otherwise would be wholly lost in travel, or stolen away by such recreatory obambulation. But these are occasional, and not my set and solemn devotions. Here my body being otherwise necessarily employed, the most which I can give to God is my soul: or if to my thoughts my words be added, it is as much as well can be. But in my fixed course of devotion, it is not to be supposed that I worship God (aliud agens) employed with any thing but his worship: and therefore herein let my body, as well as my soul, be taken up in meet acts of worship. Now that I account to be the best posture of worship, which best expresseth an inward reverence of that Majesty, to whom I address myself, who having fearfully made my body, and to this day wonderfully upheld and preserved it, and (which is infinitely more) redeemed even my very body to immortality by the body and blood of his Son, hath obliged it, as well as my soul, to all possible homage. And it is to be observed, that St. Paul seems to speak (chief if not only) of private and his daily devotion, when he saith, I bow my knees to the God and Father of our Lord Jesus Christ. What was his therefore, let it be my practice, as often as I thus pray, to bow my knees: and (if to no other end, but that I may be sure to mind, that they be without wrath) let me add the lifting up of hands. Other postures may be sometimes necessary in our solemn humiliations, or more earnest deprecations of any imminent evil; such as is Prostration, or casting myself on the earth before God: to which pious discretion will easily in their season direct.  
As to matter of words or the forms of prayer, this age hath seen more controversy, and that in England alone, than all ages from the beginning of the world have known all the world over. Touching which matter I say only, that the nature of prayer being, as beforesaid, a seeking unto God by way of adoration, confession, petition, and praise, if we do this with honest hearts and suitable affections, whether the words in which we utter ourselves, be our own or another's; whether they he forethought or sudden, (provided they fitly and reverently express the inward sense of our hearts) it mattereth not, nor is it at all essential unto Prayer. For the full essence of prayer is complete, such an address being made inwardly by my soul, and outwardly thus expressed by my tongue and body: and be the words whose they will, my praying them (that is, offering them up to God) with an heart suitable to them, hath made them as much mine, as if I had invented, contrived, dictated or penned them at the first. I think therefore, if men would be sober and peaceably minded, this need not make either a stir in the World, or move any scruple to a Christians conscience.  
I profess myself no whit guilty of undervaluing the free effusions of the soul before God (in private especially) in such expressions as the affected and moved mind suggests, or as the spirit gives utterance. But in my daily private devotions to use perpetually such a lose and arbritary way, I think hath these inconveniencies First, that (by reason sometimes of the coldness, dulness, and heedlessness of my heart; other times by reason of distractions, encumbrances, and the like almost unavoidable mischiefs) my devotions will be too often slightily slubbered over, perfunctorily and disorderly performed: Whereas, had I a mature and well composed prayer before me, which I use wholly to offer up to God, all would be much more substantial: and though haply my heart may have been in these my prayers too too dead (as it was likely perhaps to have been, had I prayed otherwise, for such or such a season) yet shall I not prove guilty of such idleness, negligence, and slightiness, as otherwise I should have been. And such infirmities, which are incident to us by reason of our present frailty and state, God is likely the more easily to pity and pass by, when he sees that, though we are more indisposed than ordinary, yet are we no whit less diligent. Secondly, Another inconvenience thereby may oftentimes be, The omission of many things necessary to be confessed, asked, or returned thanks for; not so much through negligence, dulness, etc. (as before) as incogitancy and unavoidable forgetfulness. Our ordinary wants and spiritual concerns we may come not to mind, either at all, or as we ought, through much being intent on some other pressing (outward) evils. Common experience will easily satisfy a Christian herein, who is but versed in the practice of what we speak of. Have I not many times kneeled down before God with an intention to ask such things which by reason of my earnest ask somewhat else, I have forgotten to ask before I arose? and hath not the reason been the mere following extemporary suggestions? Let it it be considered.  
Again, on the other side, to use always a certain and constant form of words, seems to have these inconveniencies. First, that we having almost daily new sins to confess, new wants to beg a supply of; these by such course shall be omitted, or only lightly and generally touched, at least not so particularly and affectionately pressed and insisted upon as they ought. 2. Besides, sometimes haply I would spend more time in prayer than at another time: Now if my prayers be always the same, I cannot, expect (as Papists are reported to do their Credoes and Ave Maries) I should run over and over the same again. 3. Further, frequent use may breed dulness, as some may think.  
These being the inconveniencies of both cases, and each case besides having advocates (or persons that love and plead for them) even amongst the common people, it will be best to move for an Accommodation: And that may be on this wise.  
The inconveniencies of the former case may be avoided, by the having a certain good plain and full form of prayer, which we well understand, and by usually tying ourselves hereto: not so as, ●. to think our work is done by the prayer being said; for that were to neglect the most necessary part in the manner of prayer, contrary to former rule: nor so, 2. as not to alter, for this or that time, any expression as God may move our hearts in prayer, or insert any new thing as we have need: but only so, 1. as to ensure myself that my devotions and prayers be sound and complete, that I offer not to God the halt and the lame: so, 2. as to keep my mind fixed and constant to its business, intent upon all its spiritual concerns.  
And again, the inconveniencies of the later case will be avoided hereby, that we have not supposed the form upon occasion altogether unalterable, as above said, but rathen to have its fit and proper places, wherein we may insert or put in the confession of new sins, with their proper aggravations, as also fit places for the adding of any new matter of Petition or Thanksgiving, as there shall be occasion. And to the last inconvenience of this second case, it may be said, that Use cannot beget dulness, if the prayer thus supposed to be framed, be used, according to former precepts, with Reading and Meditation before it, which exercises will have in a good measure quickened the heart for prayer. And as for such more solemn seasons, when we would spend more time with God in prayer, we need not so to tie ourselves to these our ordinary devotions; those, which at such seasons we intent, being already supposed more than ordinary. We may be larger in the confession of sin, more particular in its aggravation, more earnest for such and such mercies as we want, etc. according as we shall see occasion: and either use the groundwork and substance of those our usual prayers, with such amplifications as we shall judge meetest, or for that time, in stead of them, use such other prayers as we shall find best to suit with our temper and occasions; for the preparation of which prayers directions will hereafter be given.  
In the mean time for better understanding and comprehending the precepts given, as also for the supply of such who may haply be scarce able to frame to themselves such a form, it may not be amiss to subjoin one for morning, and another for evening, framed according to the former rules.   

Chap. IX. A Form of Prayer made according to the former accommodation, which may be used in our morning Privacy.  
THe Christian then having read and meditated as before directed, let him reverently kneel down, lifting up his hands and eyes, but most surely his heart to Heaven, say,  
O Almighty and most Blessed God, Lord of heaven and earth, who makest the outgoings both of morning and evening, and by whose good hand upon me thy creature, I am awaked out of my last night's sleep, and being risen, here present myself before thee: I humbly bow to thee my knees, and therewith my heart and soul, and desire with all that is within me to adore thy blessed Majesty.  
But most unworthy, and of myself most unsufficient, am I to perform unto thee any worship or service. What is dust and ashes, (and such am I if I were innocent) to take upon it to speak unto the Lord! But I, O God, am a guilty wretch, one whom i● becometh to stand a fare, and shame covering my face to cry , . My soul is naturally overrun with lusts as with an universal leprosy: there is no free part of me. My childhood and youth have not only been vanity, but sin: I have done nothing else therein but fulfilled the desires of my flesh and mind. My corruptions have only grown with me: and my sins since, become so much the more sinful, by how much the more knowledge I have had of thy will, and strength and engagements to have performed it.  
To this very day, as indeed I ever have done, I daily break thy holy Laws in thought, word and actions, by choosing what thou hast forbidden, and neglecting what thou hast commanded. ** 
* Here confess any particular or fresh sin committed, or duty neglected, which in thy examination of thyself thou hast found.  In all my ways I most miserably transgress. My very a sleep itself, O Lord, is not innocent. Nor is it thus only in the common and more ordinary actions of my life. Those few good deeds, which I do, have many, not only 
† Remember in the use of these or any such words to reflect in thy thoughts upon any particulars which thy conscience tells thee, they may fitly represent to God touching thee.  infirmities, but sins in them: and I have need to repent of my very righteousness [of my † ***.] I therefore so desire to do: and am here come before thee, as thou hast commanded me, to confess my sin unto thee, with hopes, according to thy promise, that I shall find mercy. I have, O God, confessed to thee, as I am able.  
Now Mercy, Mercy, let me find with thee, through Christ Jesus my Saviour. Remember that atonement, which he made by the blood of his Cross: In those streams throughly wash away my filth: By those Wounds let me be healed; and by his Death let me atttain a blessed. immortality, [* 
* Particularly let me obtain the pardon of * ] And send down thine holy Spirit abundantly into mine heart, which may renew me throughout according to thine Image, healing all the naughty inclinations of my soul, and begetting in me an hearty love unto holiness, and a constant fear of thee my God, that I may have respect unto all thy Commandments, and walk before thee all my days with a perfect heart. Quicken me also by the same thy good Spirit, to give all diligence in every duty [and especially in **] that I may grow in grace, and in thy favour, and daily come nearer unto salvation and thee. And forasmuch as I myself am unstable as water, preserve me by thy power through Faith, that I fall not from my integrity, nor departed wickedly from thee my God. Especially keep thy servant from his iniquity, [or his iniquities of ***] and make me most watchful against all those 
* Here thou mayst have many private and proper reslexions: and so generally wheresoever the same mark is set.  occasions and wiles of sin, by which I have been formerly ensnared. My outward condition, during all the days of my pilgrimage here on earth, do thou order to thy glory and my own good: and, if it may be thy holy Will, grant that it may be so far quiet and prosperous, as that I may serve thee cheerfully and without distraction.  
Be gracious also, O Lord, unto thine Holy Church, and to this Church especially. Watch over us daily for good: and be pleased to bless and preserve the King's Majesty, his Queen, and all the Royal Family. Grant that all Magistrates may be faithful both to thee, and to their Prince and Country in their trust: and that all Ministers, of what degree soever, may be sober, watchful, servant and successful in thy work. Let the whole Nation, and especially this neighbourhood grow in the true knowledge and fear of thee. Visit with thy grace and blessing all my † Relations, my † Friends and † Benefactors. Forgive and reconcile both to thyself and me all mine † enemy's. Comfort, relieve and in thine own good time deliver all thy servants † who are in any distress inward or outward, and sanctify both to them and me all thy deal, causing all things in the end to work together for good, according to thine infinite Power and Wisdom, whereby thou over-rulest all events.  
For which thy gracious administration of the whole course of nature, and the multitude of blessings appertaining both to this life and that which is to come, which thy providence incessantly heaps upon all mankind, and particularly upon me thy most undeserving servant, for ever blessed be thy holy Name. Especially may Heaven and Earth ever praise thee, for the redemption of the world by thy Son; and the knowledge of thee, through him, revealed in thy Word; and the mighty workings of thy Spirit thereby. And be thou pleased to accept of that praise which thy servant hereby returns thee (as great as he can) for them all; and particularly, for this last night's refresh, together with the comfortable restoring him to the enjoyment of day. Grant me thy special Grace, that I may spend my time to thy Glory, and may be all the day long in thy fear. Keep me that I fall into no sin, nor run into any danger. And accept thou this my morning service, and to gather me who here devote myself to 〈◊〉, through my Saviour Christ Jesus, in whose Name I further pray, as by him taught, when I pray, to say,  
Our Father, etc.   

Chap. X. A form of prayer, made as the other, which may be used in our Evening Privacy.  
IN like manner the Christian having entered his Closet with some such ejaculatory or short prayer, as before directed to, and having read and meditated as in the morning, may, I presume, very profitably, use, with such alteration, as his condition shall require, and his discretion direct, the ensuing Prayer.  
O Most Holy and Gracious Father, the searcher of all hearts, who seest my downlying as well as uprising, darkness and light being both alike to thee, who art near unto all my ways, and espiest my thoughts while they are yet afar off. I have here set myself before thee to pay my evening homage, and desire to present both my soul and body (as is most due) a living Sacrifice to thee my God, who hast made and redeemed both.  
But most unfit, O Lord, are they to be to thee presented, every part of both being naturally corrupt and abominable, and nothing in me free from the loathsome defilement of sin. My soul is desperately wicked, and all its powers perverse and bend upon evil: My mind alienated from thee through the ignorance that is within me: My affections unruly and masterless: My will full of enmity to thy Law, and enslaved to the service of divers lusts and pleasures. And as to my body, in iniquity, O Lord, was I shapen, and in sin did my Mother conceive me: And ever since, have all my members been servants unto iniquity and instruments of wickedness. With my whole man have I obeyed the law of sin, and fulfilled the desires of my flesh and corrupt mind. I scarce can think of that sin, in which I have not had my hands one part of my time or other. In sin, O God, have I spent not only my vainer age and the days of my ignorance, but my ripest years, and those of fullest discretion, which I have yet attained to: Since the light of thy Gospel hath shone into my opened eyes, since thou hast touched my heart with a sense of that evil, which there is in sin, so wicked and perverse a servant have I been, that knowing my Lords will I have both neglected to do accordingly, and presumptuously done contrary unto it. To the very present time, O Lord, how † frequently, and how † sadly do I backslide? What † liberty do I allow myself? How † heedlessly do I converse? I walk at a mere peradventure with thee my God. Notwithstanding all my vows and promises of watchfulness unto obedience, this very day how little hath thy fear been in my heart! and from hence comes it to pass that I have so miserably departed from thee [by ** 
* Here confess any of the miscarriages of the day, which thou hast been supposed to have taken notice of in thy meditation. .] With what stripes therefore do I deserve to be beaten! And, how righteous a quarrel against me hath not only thy Justice, but thy very Grace and Mercy!  
Notwithstanding, O Blessed Father, give thy poor creature leave to beseech, and let him prevail with thee, not to take that advantage against him which justly thou mayest: Rather, now thou hast borne so long, break my heart by this thy goodness, and make thy forbearance and long-suffering to lead me to repentance. Vouchsafe unto me thy sanctifying Spirit: Let it fill me with an holy shame of my former ways: And let the sense of my own unworthiness towards thee beget in me an holy indignation against myself, a passionate and constant zeal by future diligence, as far as is possible, to redeem and repair some of my lost and most sadly misspent time. Let my heart be never void of a steadfast purpose of serving thee in the impartial performance of every known duty, [especially of ***] and careful avoidance of every sin. [
* Here put in any thing for which thou findest occasion. ] And having thus given to will, do thou of the same thy good pleasure give also to do, following the preventions of thy Grace by the continual assistances thereof, so that I may proceed from one virtue unto another, perfecting holiness in thy fear, and keeping a conscience void of offence towards thee and all men.  
And this my cordial purpose, and perseverance in endeavours of pleasing thee, do thou through the blood of my Saviour graciously accept, laying not to my charge any of my former sins, nor visiting upon me, either the neglects, or transgressions of my duty. At least however thou shalt here deal with thy servant, in the last day acquit him of all guilt, and, through the merits of thy Son, let him obtain remission of his sin, and an inheritance in thine everlasting Kingdom. In the mean while, as to the necessaries of this present life, give thy servant what thou pleasest, and what thou seest best for him, even food convenient. Thou needest not, O God, my service, but accept my ambition of being serviceable unto thee, and bless me both with strength and opportunities for it, and, if it may be thy holy will, with success therein.  
Father, I pray unto thee also for all men (forasmuch as thou art a God who wouldst have all to be saved, and to come unto the knowledge of thy truth) especially for all and every member and members of thy Universal Church, and for the particular Church of this the Land of my nativity: For the King's Majesty, the Queen and the whole Royal Family, for all that are in authority, for the several Stewards of thy Mysteries the Ministers of thy Gospel [for him in particular to whose oversight thou hast committed me] that thou wilt give unto them all, according to thy most gracious pleasure, the blessings both of this life and that which is to come, especially such measures of thy Spirit, that every shoulder may be fitted for its burden, and all amongst us may faithfully serve thee, according to their several degrees; so that this whole Land may be blessed with abundance of prosperity and peace, so long as the Sun and Moon endureth. Forget not peculiarly to show mercy unto the relations, friends, helpers and wellwishers of thy servant: Reward, I beseech thee, all their love; and forgive, good Lord, divert, and put an end unto all others malice or enmity. Let thine eyes be ever open upon, and the bowels of thy compassion be moved towards, all thy wanting and suffering servants: Support them under, and graciously deliver them out of all their distresses, and let the end be peace, and righteousness, and blessedness for ever.  
Thy servant will speak yet once more, and praise thee for thine infinite love and compassion to that miserable nature, of which he is a partaker, in revealing to us, when we had lost or corrupted it, the knowledge of thyself, both by the light of Nature, and most clearly by thy holy Word; in sending thy Son for our redemption, in appointing the Ministry and Ordinances of thy Gospel, and pouring out thy holy Spirit, to turn us from darkness unto light, and from the power of Satan unto the Kingdom of thy Son. O God, I particularly bless thee, for the knowledge which I have of thee in my Saviour Christ Jesus; for my share in him; for any measure of thy Grace on me vouchsafed; for the comfortable hope which through thy Son's blood I have of pardon and eternal life; for this day's life and protection, for the with holding [or removing] those several judgements which my sins deserve, [** 
* Here praise God for any particular deliverance saying, [especially for **.] ] for the loading me with a multitude of most undeserved blessings [especially for ***.] Increase upon me thy Grace evermore; and make me thankful by proving a faithful Steward of all thy mercies. Let that Eye of thine which never slumbreth nor sleepeth, which hath been open upon me this day, watch over me this night: Let nothing disturb or make me afraid. Let none of the sins of the day lie down with me, nor ever appear against me. Vouchsafe my body due refreshment, and let my soul have her songs in the night. Keep both from all works of darkness: and let me be ever with thee, O Father, both here and hereafter, through thy Son my Saviour Christ Jesus, in whose name and words I further pray,  
Our Father, etc.   

Chap. X I. Some further Directions touching the use of these Prayers.  
IN these or the like words may a devout Christian, I presume, not unfitly pour out his heart before God, morning and evening. But it is to be remembered to what end these sormes were prepared, and the use of them directed to, to wit, to be a provision against raw, heedless, imperfect broken, confused, and disorderly Prayers, of which dulness, distemper, or distraction may make even the devoutest Christian to be guilty, if he always trust to his extemporary faculty and readiness.  
Wherefore it is not the intention of the present direction, to tie even every one that shall use these or the like forms ever to them, but only commonly, or as his Christian prudence and sobriety shall judge it best suiting with his devotion and present temper. So then, if at any time a Christian shall find his mind more ready and present than ordinary, so that he can say in Holy David's words, My heart is fixed, 
Psal. 10●  [or, prepared] O Lord, my heart is fixed, and he feel a certain overflowing of affection ready to come over his soul, he is to esteem this a time, when God doth as it were bespeak somewhat more than ordinary; to that purpose offering, and giving him to feel already, morethan ordinary assistance, and by such special moving of the waters secretly signify, that he hath some healing benefit or refreshment then to communicate unto the soul. Wherefore let him yield himself to the leading of the Spirit, and by no means let slip that holy season of a more free and large effusion or pouring out of his soul before God: Always in the mean while remembering that he duly prepare himself, by somefore going meditation, according to what hath been already in part spoken, and will hereafter be more fully considered.  
And this practice, I presume, as it so far binds a man up, that his devotion shall not be lose and slighty, so it allows him (1.) such liberty as may duly exercise and improve any spiritual gifts which he conceives himself to have, and (2.) such variety as that there is no fear, that custom or treading always the same tract, (I mean repeating the same words) should make him guilty of formality and deadness.  
If there be any Objection now lying against this proposed course in our devotion, it is, as far as I can see, only this, that it will take up too much time. But we have already supposed our practist to be such, who lives somewhat above a servile life, and therefore may spare some part of his time, which surely he cannot spend to a better purpose, or upon more beneficial employment. And it will undoubtedly be sound true by him, who shall set himself upon this practice, or put his devotions into this mould, that when he is once but got into the way, and settled in it, the performance of all will cost him less time by much in a day, than hath the reading of these directions. An hour in a day (or very little more) being divided into equal parts, and half taken in the morning, half at night, may very well suffice: and they are either very full of employment, or exceeding bad husbands of their time, who, being at their own command, cannot afford so much time for so necessary a work. (Not to speak that some part of this work may be reckoned a kind of studying, and that as becoming, as useful to all such as we speak to.) Consider man, which is of greater concernment, thy souls, or thy body's welfare? Which is longer, threescore years and ten, or Eternity? Canst thou therefore only find time to provide for the more unworthy?    

PART III. Of my more solemn Retirement into my Closet upon Holidays and Sundays.  

Chap. 1. That our devotions should be greater on Holidays, than on ordinary days. The end of Festivals, and their Vindication from Abuses and Cavils.  
THat upon Holidays or Festivals, they ought to be more taken up in devotion, than on other days, there is no men I presume will deny, except they be so factious as to slight the institution, or so sensual as not to understand the end and design of them.  
It is as uncharitable as unreasonable a part, to conclude, that because they bear the name ordinarily of certain Saints and Martyrs, that therefore the days were superstitiously consecrated to the mere honour of those Saints. The design of the Church in this institution seems to me only thus much.  
First, that Almighty God might have particular glory for all the particular parts and degrees of the work of our redemption (the Incarnation, Circumcision, Passion, Resurrection, etc. of our Saviour) as likewise for all those his servants by whose doctrine and examples, whether in life or death, his holy Gospel hath been planted and confirmed. Then 2. that there might be due commemoration of such particular persons, and of the graces in which they did excel; as well to the end, that their examples (at least) might be an immortal incitement to virtue, and they being dead might yet thus speak; as that virtue might have its deserved honour, which, for the enforcement of like worthy practices upon others, comes not at all too late though it be given to the ashes of the virtuous.  
And that these two, to wit, Giving particular honour to God, and the Propagation of virtue, were the main aims of the Church, seems to be undeniable, if we do consider either the particular Collects on those days, or that clause in the primer for the Estate of Christ's Church Militant, towards the end [We bless thy name for all thy servants departed this life in thy faith and fear, beseeching thee to give us, grace to follow their good examples, etc.] which prayer, we know, is one part of the Service of the Church upon every Festival, and both this and the formentioned Collects expressly profess as much as we affirm.  
Now these, as they cannot be rejected by any sober men (and so the end being right, and the power just, and the thing itself as just (which two last, because I see no reason for the questioning them, I let pass without any other proof, than the evidence which they carry with them) it cannot be seen how the institution should be amiss, wherefore the factious have an answer:) so they are directly frustrated by those, who look upon Festivals as merely a time of liberty, and so many days devoted to pleasure or idleness. I will not say, but that both the Church and State, in settling their institutions by Law, might have some aim at allowing servants, and those who live a servile life, some rest and time for lawful recreations, which sometimes the covetousness of some Masters, sometimes some persons own covetousness would not allow them: (And this is justifiable even by the practice of God himself in the fourth Commandment, that thy servant may rest, etc.) but that it was never either the Churches or State's intention, that they should wholly be spent to this purpose I do affirm; and for proof hereof, at home, allege our Laws, which enjoin all on such days to resort to places of public worship for the service of God, and abroad, that ●mperial Constitution, We will not that Holidays, which are consecrate to the supreme Majesty, be employed or spent upon pleasures. And it would be a right pious work, and as much for the vindication of Festivals as any other, if Magistrates would according as I am sure they may, punish those, who use to spend whole Holidays in their pleasures (dancing, hunting, run, footballs, etc.) by the legal mulct for absence from Divine Service.  
But may no recreation then be taken upon Holidays? I do not say, nor intent that: nor doth, I presume, the Law, neither new, or old. But the rest and (if by the rest we will understand any thing but a dull idleness) the refreshment of labouring persons, being one thing which, by the way, was designed in their institution, plain it is that lawful recreations as they are exercises of refreshment, may on them be used. But as to such recreations, which shall supplant or thrust out the service of God, which is the main end to which the Festivals were ordained, I see not how they can without sin be frequented, practised, or tolerated: I am sure our Ecclesiastical Laws tolerate them not.  
Further, I presume the genuine sense of the fourth Commandment enforceth as much as I press: For that enjoining a Jew to sanctify the seventh day, that is the time which by their Law was set apart to the worship of God, will also (at least) in equity and reason enjoin a Christian to sanctify such times, as their Laws have consecrated to the Divine worship: which Laws touching the particular setting apart of times to the worship of God, though they are not all extant in Scripture, nor immediately delivered by the mouth of God; yet, being made by them, whom he, to whom all power both in Heaven and Earth was given, hath commissionated and made his delegates (to wit, his Apostles, and their successors, the governor's of the Church) cannot be looked upon as altogether humane, but have a certain stamp of Divinity; according as ordinarily we interpret the commands of the King's officers, in such things wherein they are commissionated, to be the King's commands. Now, that Holidays were ordained by the lawful governor's of the Church, is too evident to be denied. And I should not fear to say, that some of our present Feasts were at the least observed by some of the Apostles, our Saviour's immediate Substitutes. How therefore can we neglect to sanctify such times, which are thus confecrated to God, that is, not employ them to those separate uses, to which they were appointed (which is the meaning of sanctifying, in this regard, in Scripture) without the unhallowing holy or devoted things, or without the evident breach of this Commandment.  
I will add no more to this purpose, but that every one being bound to proportion his time for his devotion, according to the opportunities and leisure which he hath, and it being unlawful by the very municipal law or law of the Land (for such is the Ecclesiastical law in this case) totally to follow the work of my calliug on Festivals or Holidays, I cannot but have more leisure on them for the service of God; and therefore consequently a greater portion of it is to be spent in my devotions. Which being concluded, as most lawfully and rightfully it may, in general, what hath been said holds as well concerning private as public devotions. I ought therefore to think myself bound on every Holiday to somewhat more of devotion in private, than what every day calls for.   

Chap. II. What there should be of Nero in our Private devotions upon Holy days.  
THe question now will be, what that is of new, which Festivals may seem properly to require of a Christian in his Closet devotions.  
To which it must be said, that as to the general substance of my devotions, it can scarce be other at any time, than what hath been already delivered, to wit, Reading, Meditation and Prayer. But yet each of these may be employed a while upon some new specialty, or particular matter which that day's occasion and solemnity directs unto● to wit, upon the life or virtues of that particular Saint or Martyr, whose memory the day celebrates: or if the day be such, which was intended only to praise God for some particular transaction relating to our redemption (as the Nativity of our Lord, his Circumcision, etc.) to bend my devotions hitherward. To this purpose it may be proper, besides what I read in Holy Scripture that day by my constant course, (which should not at any time, except upon evident necessity, or very considerable business be broken) to read those particular portions of Scripture, which are by the Church appointed for that day; I mean the Epistle and Gospel for the day. And these being read over with such care, as is before prescribed, to spend some time according to former rules in Meditation upon them: and then, either to my own prayers to take in the Collect of the day, or to add some other petitions and praises, as my Christian discretion shall judge seasonable. To this employment if I allot an hour (or if need so require, half an hour) besides what I ordinarily, on other days, spend on my devotions, the work may in some good measure be done. And it cannot be thought but so much time may well be spared by reason of that leisure and rest which the Law on that day enjoins me.   

Chap. III. An Exemplification or Practice of the former rules in Christmas day, with a fit Prayer to be added to my ordinary prayers upon that day.  
NOw because all the directions given will be better understood and rendered more easily practicable to the plainest, if a little exemplified, a pattern or two shall be set down of what there should be of new in our devotions on Festivals: and those so framed, as that they may serve not only for instances in this last case, but for examples of practice to those formerly given 
Part. II. Chap. 4. & 5.  rules, touching Reading and Meditating.  
And first for such Feasts which celebrate the memory of some particular in, or step to, our redemption.  
Amongst these the copy shall be in Christmas day. [The Epistle Hebr. 1. v. 1. to v. 13.] Which having carefully read over, I cannot but observe (according to my first rule in Meditation) that the Holy 
Part. II. Chap. 5.  Ghosts design is to express the glory of our Saviour, and especially his emihency above any, and all the Angels (which yet are the most glorious part of the Creation.) And this glory of his is expressed to be so eminent, not only in respect of his Divine nature, as he is the express Image of his Father's person, but also as he is God man, as having been born in our nature, and purged our sins, he sat down on the right hand of the Majesty on high. So that the very humane nature of our Saviour, how ever contemptible it might seem once to be, is now advanced infinitely above the Angels, all the Angels being to worship the incarnate Son of God, and his Throne being established for ever.  
Now there being in all this no considerable matter of difficulty which offers its self, I have no need here to apply my second rules (touching searching into difficulties) and therefore I proceed to the third, to consider what I am the better for having read this. The substance of it I have already gathered in the practice of my first rule: that reviewing, to gain light to the particular parts, I find by the second verse myself instructed and confirmed in that point of my faith, the Eternity of the second person, or the Sons being from everlasting: For it is said that God by his Son made the Worlds, that is (as I may probably conclude) all things that are. His Son then was before the Worlds, that is from Eternity.  
Again that admirable expression [the brightness of the father's glory, and express image of his person and the upholder of all things by his power] what a glorious representation is it of the Sons Deity, and being distinct, but not separate, from his eternal father; according as the brightness of glory may be conceived as distinct from that glory of which it is the brightness, but never can be apart from that glory.  
Again that following expression [after he had by himself purged our sins, Sat down at the right hand of the Majesty on high] with what an heavenly emphasis doth it set out.  
1. The fullness of the atonement made by Christ as to every faithful person: by himself he purged our sins: and how can they not be pure before the father whose sins his only Son by himself hath purged?  
2. The transcendency of our Saviour's glorifycation [He sat down at the right hand of the Majesty on high] What a blessed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or) height is here to express it! and how doth the very expression affect the considering mind! he sat down at the right, etc. me thinks I could say it an hundred times over with new admiration and dissolution of soul. It secretly insinuates also, what shall be our future glory, when we shall be like unto him, and sit down with him at the right hand of the same Majesty. More of the same nature might be noted, but this is sufficient to exemplify the Rules.  
I proceed now to consider the Gospel which also I am supposed to have read. [Gospel, John 1. v. 1, to 15.] The scope and substance of this Gospel seems to be this, that our Lord Jesus being God ever with the Father, in time took upon him our nature to redeem us, and that John the Baptist was a witness hereof.  
But here are several expressions, which seem to contain some matter of faith touching our Saviour, and yet I do not perfectly understand them. Wherefore if I have any help (as before directed to, by the second Rule touching Meditation upon Scripture) I consult that touching this whole portion of Scripture. Which having consulted I may be supposed in some tolerable measure to understand what is held forth therein necessary to be believed. If I have no such book or help, than I must make as good shift as I can: and considering the scope and drift of the place before mentioned, and every particular expression at which I stick, I interpret that which I doubt of, with a regard to, and by the height I can take from, what I understand. Thus having the general scope of this Scripture in my mind, I review it, or consider it again in the order as it lies. Nothing do I meet with which I do not in a good measure understand till I come to v. 4, & 5. (For having observed at the first reading, that (v. 14.) the Apostle saith the Word was made flesh, by the Word in the 1. verse I can understand nothing but the eternal Son of God) In him was life, and the life was the light of men. What life? or how is the life the light of men? I consider that the holy Ghost is here speaking of the Delty of the Son, and in the third verse ascribes the making of all things to him. Then it follows In him was life. It is very likely that the meaning hereof is thus much. He is the fountain of life, he made as well the things which live, as those which do not. He communicated life to all living And the life was the light of men. It is very likely that life here is to be understood of that natural life, which all men whatsoever live: for he speaks of Christ as the Creator of all living. Now, whereas it is said, that this life is the light of men, or that that life, which men do partake of from God, is light, haply the meaning hereof may be, that the life, which the Creator gave to man, was a more light some, that is a more intelligent, life than what the rest of living creatures here below partake of; to wit, a Rational life. Now it follows, The light shined in darkness, and the darkness comprehended it not It is very likely that by light I must understand in this verse what I did thereby in the former, to wit, Reason: and so considering all more attently, at length I guess, that some such thing as this is the import of that verse.  
The natural light of man's reason shone in his corrupt and sensual nature, but that Nature followed not the dictates of it: Men rejected what their reason would have guided them to choose. And this, being that I was led thereto by considering the drift of the words, and find now that the words will, to my best judgement, very well bear, I conceive may probably be the meaning of this place. But here it may be very necessary to admonish (especially ordinary people) that they proceed not too far upon their own judgements in interpreting darker places of Scripture, of which this haply may seem one. We have only in what we have said shown the best way, which can be taken for the finding out the sense of Scripture. But if so be, that using this method I particularly could not have found out so much touching the sense of this Scripture, as hath been above declared, yet had not either my reading or my meditation been fruitless. I could very well and very profitably have rested in this, that I observed these verses to testify to me, that Christ is God, and by him all things were made: and that from him came life, and all the light, which in life men have. And thus much, by observation, a plain person might have found from hence. But usually plain persons will do best, not to trust the strength of their own reason, which commonly is none of the best judge of consequences and dependences, but rather get to themselves such helps as above directed to, and follow their wholesome guidance  
Well: having found, out as I conceive thus much of the meaning of this Scripture, if there be any thing else I doubt of in that part of it which remains I proceed to consider it, carrying still in my mind the scope of the whole, and thus much as I have learned of the sense of the former part. The substance of the remaining part seems to me thus much, That when it pleased the Word to be made flesh (that is, the Son of God to take upon him our nature, and in that nature to dwell) John the Baptist was sent for a witness to testify, that this was the true true light, to the end that men might believe: And to as many of mankind as did believe upon, and receive this light, this light (himself being the eternal and natural Son of God, gave the privilege, right or power to become through him the Sons of God being now born unto a new (viz a godly) life by their receiving him Now here it may be (as I look through the particular verses) are one or two things more of moment which! doubt of, and touching which I will consult the best helps I have, or, otherwise consider with as much attention and modesty as I can.  
First, in what sense should Christ be termed the true light?  
This considering of, I remember that before, there was mention of a, certain light which all men did partake from the Word as created by him (to wit, their Reason) and this light, though it shone in them, yet (as the first man did not follow its shine so) the rest did reject his guidance, and the darkness received, or comprehended it not. But now it is said, that the Word; that is, Christ made flesh, is the true light: both which considering together, the import of all seems to be this, That whereas the natural light of reason, being not comprehended (but rather overcome) by the darkness of man's corrupt nature, was insufficient, of itself, to lead man unto his salvation or true happiness, and, being sophisticated by the same corruption, had led him to seek happiness in many false and by paths. Jesus Christ came into the world to bring to light the true way to happiness, and so was the true light.  
From whence also I begin to see somewhat into the second passage which I doubted of, to wit, what should be the meaning of that [as many as received him]. For, considering how the Evangelist in the verses immediately foregoing speaks of Christ, to wit, as the true light, I easily see, that to receive him is to embrace him as the light, and so to apply myself to those holy ways, which he hath discovered, alone to lead unto happiness. Which also the following words further intimate [them that believe in his name] that is them, who by their embracing the discovery, which he hath made, and doing accordingly, do manifest that they are persuaded he is the true light: which thing they do not as they are born by the will of man, of flesh and blood (for the darkness comprehendeth not the light) but as begotten, or created over again by God hereto.  
So then, now I conceive I understand the Gospel for this day, and all the most concerning particulars in it. The substance of it therefore I recollect after this my search, to the end it may sink the deeper into me, and I be the better versed hereafter in this Scripture. And that is this. That Christ, being eternally God, was also with God (with whom he ever was) the Creator of all things: and particularly of man: that man in his creation received a certain light (viz his reason) which he opposed and overcome, rather than followed: that therefore it pleased Christ to be made man, and coming into the world, to discover the true way to happiness unto degenerate man, and as many of mankind, who embraced this discovery, and manifested their belief of Christ's being the true light, by their receiving him as such, he restored into the blessed state of being the Sons of God (as Adam was before his fall). And 
Luke 3. 38.  of all this John the Baptist was sent before to be a witness, that by his testimony men might be prepared to believe in this true light.  
Thus much then I am improved in point of knowledge. But is there nothing which may be further useful to me as to practicals? No promise of mercy? No threat of punishment to any? Nothing to quicken me to my duty? There is surely.  
First, that is a remarkable expression, As many as received him, to th●m he gave power to become the sons of God. I cannot expect ever to be by my incarnate Lord, made a Son of God, and Heir with him in the Kingdom of his Father, except I receive him as the true light, except I look for happiness by the method by him delivered, a holy Christian practice, according to his Gospel. I see therefore hence the necessity of being conformable to all the Commands of the Gospel. He is salvation to none to whom he is not light: If therefore I am not faithful, meek, charitable, holy, etc. as the Gospel directs, salvation itself will not save me  
Further, both the Epistle and Gospel put me in mind of, what the day celebrates, the incarnation of our Saviour (at least his visible Incarnation, for to the eye he was not incarnate till born.) The Word was made flesh, and so himself spoke unto us, and by himself be purged our sins. The Word, who was that? The Son of God, the brightness of his Father's glory, the express Image of his Person, he who was ever with God, and ever God, heir of all things, by whom aell things were made, he was made flesh. O this depth of the love of God and Christ! Whose soul can well hold to contemplate it!  
Besides this admiration, and dissolution of soul, the thoughts hereof cannot but be thus further useful to me.  
First, seeing, from what an infinite glory, to what a mean nature and condition, the Son of God (himself the infinite God) stooped for the help and saving of men, I cannot but see myself in duty bound to the like humility, meekness and condescension; not to stand upon mine own petty interests, and consult nothing but self, when I have opportunity to do good to any infcriour, that wants my succour. Had Christ done so, he had never been made flesh for me. Now let the same mind be in me which was also in Christ Jesus.  
And again, seeing to what an height of excellency the nature of mankind is now advanced, it should prevail with me to put a due price upon it, and never willingly to dishonour, by any unworthy action, what God himself hath so honoured. Did God stoop to vindicate my nature from the contempt and tyranny of the devil, and shall I, notwithstanding all the condescensions of his grace, still wilfully enslave and destroy myself.  
Further, God having united the nature, of which I am a partner, to him, I should be ambitious of all means of uniting myself to him, that is, of doing all that may be on my part to further this union.  
And especially, the thoughts hereof should quicken me this day to a zealous participating his body and blood. Can I consider God made flesh for me, God debasing himself to be one with me, and is it possible that I can neglect, what is so much for my honour and interest, as the means of sealing my particular union with him? How can I esteem myself doly to have celebrated the memory of his being made flesh, if having means of partaking of that flesh, which he took, I neglect it? And how much ingratitude must such neglect have in it?  
Lastly, seeing that one great end of our Saviour's being incarnate was. to be the true light to man in the pur suit of his happiness, let me account it a noble degree of assimilation or being like my Saviour, if I can in any measure be a light to any herein. And if God have by office made me such, let me prize and honour my employment: and manifest my value of it by my diligence in it. The more light I give, the nearer do I in my office come unto my Saviour.  
Thus much then of incitement have I hence. to my duty. My other rules are not here so applicable: Wherefore in the conclusion of my Maditations I consider what of new all that I have meditated, doth suggest 
See Part. 11 ch. 5.  unto this day's prayers: And that I shall find to be matter of As to the first,  

Praise.  
Petition.   
1. The infinite goodness of God, that he would at all think of restoring that nature, which was now an enemy to him, having wilfully fallen from him, cannot if duly considered, but melt my heart into thankful praise of him.  
2. That (yet) greater commendation of his goodness, his infinite condescension, his redeeming our nature in a way so glorious to it, as was the assumption of it unto his own nature, methinks should overcome my soul, and wrap it into an ecstasy of praise and admiration. In all likelihood, infinite Wisdom might have thought of a course, which would have been less honourable to man, and would nor so much (if I may so speak) have humbled the Deity. But he would not bring us to glory ingloriously. The mere consideration therefore of the honour; which our Lords Incarnation puts upon our ill deserving nature, will not suffer me to be silent this day in his praises.  
And as to matter of petition, surely it cannot but be right seasonable to beseech, 1. That all this may not be in vain unto me: And 2. That to that end, I may transcribe these Copies of goodness, humility, and purity, which shone in our Saviour's incarnation, and walk in the light, as well of his example, as doctrine. And all this I may do in some such words as these.  

A Prayer to be added to my other daily Prayers on Christmas-day.  
O God the Father of our Lord Jesus Christ; who, out of thy mere goodness and pity, having promised thy Son to redeem fallen mankind, didst in the fullness of time faithfully perform with thine hand what thou hadst spoken with thy mouth, and send him into the world made, and about this time born, of a woman: I one of that redeemed, though vile, nature, humbly adore this thy Grace and faithfulness. Eternity, Lord, is too little to bless thee for it: But Eternal praise is the greatest that I can wish thee: and mayst thou to eternity receive due glory for this thine infinite Goodness and Mercy!  
O Thou the only begotten Son, by whom thine eternal Father made the Worlds, who wast ever with God, and ever God, the brightness of his Glory, and express Image of his Person, yet wast pleased in time to be made flesh, and pitch thy Tabernacle in our nature: I part of the purchase of thy blood, poor dust and ashes, but such as thine infinite Glory was pleased for my sake once to wear, and now to glorify, and set above Angels, most humbly bless thee, as well for this thy condeseension as for the honour done to man. Thou tookest not upon thee the nature of Angels, but the seed of Abraham thou didst take. Even so, O Saviour, for so it hath seemed good to thee. Thou thoughtest not the Angelical nature low enough for thine Infinity to stoop to. Most dear Jesus! thou hast overcome me. I would praise thee, but I cannot further.— Accept my silent ravishment, admiration, and faith. I believe. Lord, help my unbelief.  
O holy Spirit, the power of the most High; who, after an unconceivable sort, overshadowing the Virgin Mother, didst frame in her sacred Womb that Holy Thing which 
* That is, was the Son of God. For in Scripture many times being called and being, word and thing are one and the same.  was called the Son of God; For this thy most wonderful and fearful (but to man most happy) operation, I unworthy man bless thee: beseeching thee to inspire my heart, that I may from this blessed Copy transcribe these Virtues of Goodness, Humility, Love, Purity, and what soever mine holy Saviour, either by his Life or Doctrine hath caught me: that so, I walking in his light, he may be to me life ever lasting, to the praise of thee, O Father, Son, and holy Spirit, one undivided God, Eternally. Amen    

Chap. IU. An Exemplification of the former Rules in St. Stephen' s day's With a Prayer which may (be used on any Saint's day.  
FOr the Epistle, Acts 7. 2. 55. to the end. Which, having read, I find to be a narrative or relation of St. Ste●ben's martyrdom, And the chief substantials, that my thoughts fix upon, are, That Encouraging vision vouchsafed to him, in his entrance upon his suffering, and the manner of his taking his suffering.  
St. Stephen, the first of those who were to pass to Heaven in the fiery Chariot of a violent death, for the witness of Jesus, was now as good as sentenced: for the defence, which he had made, had only further incensed his persecutors. But he, who should take first so bold a step, had need of some more than ordinary encouragement: It pleased therefore him, whose Witness he was, to command away the Clouds, and through the opened Heavens to show himself standing at the right hand of God, ready to receive him thither. And seeing the passage now so clear, and the end so glorious, it was not likely that good Stephen should stumble at a stone or two. This method doth the gracious providence of God observe, that where he gives a bitterer cup, there he secretly provides greater encouragements, and thereby raiseth the strength of his suffering servants.  
Answerable to his encouragement do I find St. Stephen's carriage. For being cast out of the City, and stoned, all is so far from daunting him, that it scarce seems to have disturbed him; for he readily prays to his Saviour both in his own and his murderer's behalf. Particularly, these Virtues I cannot but observe livelily shining in him suffering.  
1. Constancy, Resolution and Christian Magnanimity in those sufferings, which a truly Christian cause engaged him in. 2. Notwithstanding all his extraordinary assurances of glory (Christ witnessing it to him from Heaven in that blessed Vision) perseverance in earnest prayer to the last, When the stones now struck him, he called upon God and said, etc. 3. Quietness, patience and serenity: The injustice of his sufferings exasperates not his Spirit, nor puts him into any passion or indisposition for his duty 4. Meekness, Charity, Forgiveness, even towards them, who in that they were enemies to him, were enemies also to Christ. He kneeled down [An expression of the solemnity of his Prayers] and cried with a loud voice [an expression of the earnestness and fervour of them.] A pattern most worthy imitation in suffering.  
A double benefit then the substance of this portion of Scripture (recollected according to direction) 
Part. 11. Chap. 5.  yields to me. The first, an Antidote or Remedy against dejection under, and slavish fear of suffering. If God at any time call me to the bearing a greater weight of afflictions than ordinary, let not me basely or sinfully decline them, but rather remember what St. Stephen (and indeed all the Children of God have) found by experience, that strength shall be given in proportionably, and that suitable to my misery shall comfort and refreshment come in to sustain my spirit, if I nobly engage. Secondly, St. Stephen's example is to me a copy how I ought to suffer. Hence should I transcribe, Constancy, Dutifulness, Patience, Charity, and what ever other Virtues I can observe him to have exercised in his sufferings.  
Now as to particular expressions here, that which concludes the relation cannot well pass without notice. And when he had said this, he fell asleep: In sweetness and love he breathed out his soul; and he doing so, pity it was, but that to so sweet a soul, death itself should be sweetened, and so it was: He fell a sleep. It teacheth me how I am to look on death. To all men death is but a sleep: good or bad, they must awake from it. But a good man's death should be looked upon only as a falling asleep, or as another Scripture saith, Resting from his labours: Death is much the easiest to good men  
Of these notes or remarks which I have thus in my Meditations on this Reading made, those which I have mind chief to fasten upon myself (though I would not forget any) are these, which follow, of which therefore I register in my Memorial some hints, perhaps so as follows.  
St. Stephen's day, 1 6 6 4. Acts 7.  
Vers. 54, 55. God ever proproportions his Servants comforts to their sufferings.  
Verse 60. He sell asleep. How sweetly do good men die! Also, a fit Petition to use when I pray for enemies; Lord lay not this sin to their charge.  
I noted all along in St. Stephen these Christian Graces. 1. Constancy and Courage. 2. Perseverance in Prayer, notwithstanding the immediate revelation of his instant Glory. 3. Patience. 4. Charity and Forgiveness.  
This Pattern will serve for direction in what we ordinarily intent; and it is brief, because it is supposed a pattern to be followed in what we in daily course observe or set down. But if on Holy days any have a mind to be larger in their setting down their Meditations, this hinders not.  
The Gospel, Matt. 23. v. 34. to the end.  
Observing the scope of this Scripture, I find it to be a Prophecy of the dismal calamity which should befall the J●ws, by reason of their wilful rejecting the Gospel; and cutting off them who were sent to preach it; according as their stubborn forefathers had cut off the Prophets. A judgement should befall them, which should be in some measure a proportionable revenge of all the righteous blood which had been shed, from Abel to Zachary: 
Ver. 35.  and this by reason that they did persist in shedding such righteous blood, as they indeed did in the case of our Saviour, and his persecuted followers. Their City therefore should become a desolation, and the very worship of God being laid waist, they should expect the Messiah 
Ver. 38.  so long, that they should even bless him that could tell them any thing of him.  
This is the general substance of this Scripture. Difficulty in it I find none to stop me: I proceed therefore to inquire what of advantage I can make by the reading of it, according to my proposed course. And, 1. I find myself, by the observing the two first verses of it, much satisfied touching one case, in which I have many times thought God to deal very hardly, to wit, touching his visiting the sins of the fathers upon the children. Verse 3 5. It is said, that upon that generation should fall all the righteous blood spilt from Abel to Zachary, which, at the first look, seems very severe. But the reason is rendered, ver. 34. because, of the Prophets, wise men and scribes, which Christ sent amongst them, some they would kill and erucifie, some scourge in their Synagogues, others persecute from City to City, according as their forefathers ever had served the Prophets: Which gives me ground to conclude, That children seldom or never inherit their father's punishments, or the wrath due to their father's sins, but where they first prove inheritors of those sins: And in this case, because they have seen their father's sins, and the punishments, which have befallen them for them, and yet not mended by their examples, it is but justice, that their father's sins should be visited upon them, that they should have the same or like punishments as their fathers had, and greater.  
Then, 2. I cannot but note how slowly and unwillingly God comes to judgement. Thus much those words, O Jerusalem, Jerusalem, suggest to me. Our Saviour, I see, cannot foretell this desertion and rejection of the Jews without a lamentable taken up, O Jerusalem, Jerusalem. So unwilling is he to punish that he even weeps at the very thoughts of it. [This is a very affecting consideration, and of special force to quicken me to repentance, and is therefore to be noted to that purpose.]  
Lastly, Examining further according to the rules proposed, whether there be no instance of God's judgements against sinners, no threat to deter me from any sin, or the like, I find there is, and cannot but stay my thoughts a while upon this heavy denunciation of woe against those, who were outwardly Gods own people, for their rejecting the offers of grace, and upon foolish prejudices not acknowledging, or not being willing to see the light, which yet they could not but see. And if God spared not the natural branches, how much less will he spare me, who am only grafted in out of the wild olive, if I be guilty of the same sin? It concerns me therefore in this case to look into myself: the very reading of this Scripture ought to be to me a warning And let me see: Am I not guilty of the like resisting light and rejecting grace? What do I else when I sin presumptuously, and only not wilfully? Do not I then shut mine eyes against the light, and offer violence to the convictions, which come from those Scriptures, whose Authors, the Jews, were rejected, for offering violence unto? They rejected their living testimony, I not only that (for that I have in the Scripture) but the very voice of their blood, by which they sealed the truth of their testimony. Oh sinful and ungracious wretch!  
Now if any such as this be my case, let my meditations here rest a while. Let me consider whether in this Scripture, which hath thus convinced me of sin, there be not somewhat which may reclaim me. And truly there is 1. (That which hath already been mentioned) God's unwillingness to punish, his patience and forbearance. And hath not this been great towards me? How often have the warm offers of love and pardon invited me, as they did them! May not I say, God would have many a time gathered me under his wings? And do not these very warnings, that if I am not reclaimed, I must be forsaken, speak Gods present unwillingness (if any thing will work) to forsake me? Is not this as much as an O Jerusalem, Jerusalem? Again, 2. I here see, that though God bore long with his people, he would not bear always, being that they did persist in resistance of his Grace. And truly I know not how soon God may call home from me his opposed Spirit, and, suffering his Grace no longer to be abused, leave me as he did the Jews, in my own stubbornness and wilfulness to perish  
After this sort may I employ a while my thoughts: and if time will suffer, thus aught I so long to meditate, till my moved heart have taken up full resolutions of following the guidance of God's Spirit, and yielding to his Grace. And these warnings or convictions from the Word, together with my resolutions upon them, should I (if able, register in that other of my Books, which I call my Accomptal, or if not) take such solemn notice of, that I forget not. But if any necessary matter force me to departed my privacy, before my meditations arrive at such a ripeness, yet let me not fail to take notice of the warning which I received and set it down in my Accomptal, that so upon my * fasting day, when I review the actions of that week, I may be sure not to forget it, but to humble myself for my former miscarriages, and consider for the future, how I may turn my feet into new ways.  
But to return to the devotions of this present day: So much only remains now to complete my present meditations as to consider, what of new from all will be seasonable to be added to my accustomed Prayers. And here will be,  
First, Matter of confession touching my resisting Grace and not walking according to the light which I have had  
Secondly, Matter of praise.  
1. For these warnings, which are so many calls to repentance, and invitations to happiness.  
2. For the testimony which the Gospel received, and doth to this day receive, by the doctrine and death of St. Stephen, and for the constancy, faithfulness, patience, charity and meekness which shone forth in him.  
Thirdly, Matter of Pe●ition.  
1. For grace, that I may from henceforth yield unto all motions of God's holy Spirit. 2. That when ever God shall call me to suffer (as he doth frequently by the crosses, oppositions, frustrations, etc. which I meet with in the course of my life) I may manifest the like meekness, patience, charity, holy resolution and mindfulness of God by prayer and all other seasonable duties. All which, having considered how I may in some sober and orderly way express or represent before God, let me either insert in my wont prayers, or in some short prayer to be added to them comprise as well as I can. A pattern whereof very particular it will not be so expedient to set down here, but rather so to frame a Prayer with some respect to the foregoing heads, as that it may in general be accommodated to, or used upon the Feasts of any Saints or Martyrs.  

A short Prayer which may be added to our ordinary prayers upon the feast of any Saint or Martyr by our Church appointed to be kept.  
O Lord, the God of truth and holiness, who at sundry times, and in sundry ways hast revealed thyself unto the world, by thy holy Prophets of old, and in these last days by thy Son, of whom thou hast since in all ages raised up thy Saints and Servants to be witnesses. I humbly bless thee, as for all the revelations of thy will & confirmations of thy truth, so especially for the testimony given thereunto by the life [(
a The word doctrine is chief to be used upon the feasts of the blessed Apostles. ) doctrine] [and (
b If the feast be not the memorial of a Martyr, the word death is to be left out. ) death] of thy servant St. S. whom thou madest unto the world not only a witness of thy truth, but a pattern of holiness: and I beseech thee to pardon both all my opposing, and all my holding in unrighteousness those truths, which either he or any other of thy servants have preached, or left on record. I acknowledge and bewail may guiltiness herein: Keep me, blessed Father for the future (at least) from all such presumptuous sins; and grant that the same Spirit resting upon me, which dwelled upon them, may beget in me the like humility, charity, [* 
* Here insert the mention of any Christian virtue, in which thou hast observed the Saint whose memory thou celebratest to excel. ] diligence, resolution, and perseverance in all holiness. Let me as they both in life and death glorify thee, according to my measure; so that amongst those heavenly Hosts and blessed Society of thy Servants, I may have some (though it should be the lowest) place, eternally to praise and enjoy thee O Fathers, Son, and Holy Ghost, one most glorious God, Amen.    

Chap. V Of what remains to complete my private Festival-devotions, to wit, Almes-giving,  
SOme time, besides what my ordinary course requires, being thus spent in Reading, Meditation, and Prayer, suitable to the particular regard of the day, it only remains to complete my devotions, that according as God hath blessed me I set apart somewhat for the poor: for it is not certainly myself or my rich neighbours only, which I am to feast upon Holidays: and however it may be I cannot give in my closet, yet I may in my closet, and at the end of my devotions most conveniently, cheerfully, and religiously (and it may be most liberally) consecrate, what I can spare, to such pious use, by separating it from the rest, which I reserve for ordinary uses. And somewhat every Holiday would I cast to have thus to consecrate to God, though it were the less: By the observing this course I shall commonly, if not always, have wherewithal to relieve the wants of such, whom I meet with and find to be truly indigent; which, if I do not use myself to some such method, I may haply many times want a stock for. Whether to distribute it in money, or in that which is bought with my money, may be more suitable to the wants of those whom I relieve, a little Christian discretion will easily direct. And the more to enforce this practice, let me consider how naked, miserable and stingy solemn thanksgiving is, without somewhat of Alms giving. Then surely I rejoice in a way most becoming the mercies I and mankind have received, when as many as I have wherewithal coveniently to help, have cause to rejoice for my rejoyeing: and on the contrary, if being able (by doing but what is my duty, at lest what I well may) to revive poor and disconsolate persons, I suffer them through my close-handedness) to groan under their distresses upon days of public joy, what a blemish is it to those day's joy, and what want of Christian goodness and charity doth it bespeak in me? I should rather be greedy and ambitious to make all the world rejoice with me.  
Now, for the making at least thus much of almsgiving an act of my private devotion, no one willj presume, to be dissatisfied, who either considers the premises and the nature of the thing, or what our Saviour saith touching this matter. Let not thy right hand know what in this 
Mat. 6 3.  case thy left hand doth. Let therefore, I say, my charity crown my devotions: and as I put out that (whatsoever it is) which I have to devote unto God, for the relief of his wanting servants, it will not be amiss to use some short ejaculation directed unto his alseeing Majesty, by which I may express my cheerful offering it unto him, that is my setting it apart for the poor, whom he hath commanded me to secure, and promised me a blessing if I consider. 
Psa. 41. 1  Now that may be done in some such words as these.  
O Lord, whose is the earth and the fullness thereof, I offer unto thee (what, by thy gift and blessing, I have) this small testimony of my thankfulness and duty, to be bestowed upon those wanting one's whom thy providence shall give me opportunity to relieve. Be thou pleased through the blood of my Saviour to accept it, and pardon all my vain expenses.  
The using some such course as this proposed will make me more liberal in these my acts of charity: for how can I offer niggardly to this my bountiful God, when I am conscious to myself, I have somewhat considerable, if I will well husband all; which I may devote to him, & yet not abridge myself or mine either of necessaries or conveniencies: and hereto I shall be the more quickened if I remember I offer to God, who both gave me, and sees all I have. Now whether I may upon such a day meet with opportunity to my mind; or such a person to bestow it on, as the discretion of my charity could wish, or whether I cannot; yet let me account it really given to God, and therefore separate it from the rest of the store, so that ever after I may look upon it as devote, and not to be touched, except to distribute it to the poor. But if any fatal necessity should constrain the meddling with any part of aught thus separated, let me religiously observe to return it again to the poor man's purse or stock, with an expiatory usury; that is with somewhat more, which may make recompense for my first diminishing it. And thus we will leave the private devotions of Festivals, and consider, in the next place, what will be meet to be performed on the Lord's day.   

Chap. V I. That the Lords day ought to be kept holy, and what that means.  
TOuching the observation of the Lords day, though I judge them indiscreet friends unto it, who refer the institution of it mainly to the fourth Commandment, yet I put the keeping of it holy so far out of all question, that I cannot but account him very unchristian, who either is slightly herein himself, or goes about to possess others that they may be so without sin.  
The 1. natural justice of the 
The true grow 3nds of sanctifying the Lords nay sum. med up. 1 Cor. 16 1, 2.  thing, that there should be some time set apart amongst the Christian community for the public and solemn worship of God, 2. The antiquity and authority of that Apostolic canon (recorded partly in express terms in Scripture, and if it were not sufficiently manifest by their practice) which hath set apart this time, 3. Our Saviour's honouring this day with his resurrection thereupon (which gave occasion to its being set apart) 4. The custom of all Christian Churches through all ages, and from the very Apostles days. 5. Nay the practice of our Lord himself on this day meeting his assembled Disciples, are all of them arguments beyond contradiction, and warrant (sufficiently) divine, that it is to be esteemed consecrate or set apart to the worship of God. And then the force which the fourth Commandment in equity bears, that what time is set apart or consecrated to God should be sanctified, that is spent to those separate purposes and intents, for which it was set apart (which I say is the meaning of sanctifying or keeping holy any time) sufficiently and beyond all evasion enjoins its being kept holy, it being supposed once to be set apart, as it is before proved to have been. And certainly (if as is undeniable, it be the duty of every Christian, as much as may be, to keep all his life as a perpetual Sabbatism 
Hebr. 4. 10.  or holy rest unto God) it must needs be an argument of a very profane, worldly, and unchristian spirit, not to afford God this day free from sensual pleasures, and worldly cares or labours. Wherefore, I say, the keeping holy of the Lords day, I put out of all question, and would have no man flatter himself, that he is a devout Christian, who useth either by idleness or pleasures, or unnecessary worldly business to profane what (the Church, and being that the Church hath done it, by good warrant and power transmitted to her by Christ) God himself hath allowed. Profanation I call it: for if the spending it to holy purposes be to sanctify it, than the spending it contrarily upon ordinary or unworthy practices, is to profane it. And if we may not give that which is holy unto dogs, it is then surely most intolerable to take that time, which by divine Law ought to be holy unto God, and give it to his enemies, the devil, this world, and our own lusts, which we do when we spend the Lords day either in idleness, pleasures, or needless worldly matters.  
Works of charity or mercy are acts of holiness: and works of necessity, so far forth as they are works of necessity, are acts of mercy, and consequently the doing of either of these (that is, works of Charity or Necessity) when due occasion calls me thereto, is rather sanctifying than unhallowing the Lords day) (especially if I do them out of duty towards God, and in his fear) and for this I have his warrant, who tells 
Mat. 9 13.  me that he better accepts Mercy than Sacrifice.   

Chap. VII. Of Preparation for the Lords day. A preparatory Prayer thereto.  
SEeing then that the Lords day is to be kept holy, that is, to be spent in the worship and service of God, for which it is set apart, it concerns me to consider how I may spend it in a way most complying with this its design or intendment. And I shall easily, upon the very consideration of the nature of God's worship, be convinced, that it is in a manner impossible for me duly to sanctify it, if I come unto it hot and wreaking from my worldly business. For being I am to worship God in spirit and in truth, with all my mind, soul and strength, and in a word with my whole man, evident it is that I am unable so to do, while my heart yet remains unemptied of the world: and being unfit to worship God, I am not, while so, in a due state to sanctify this day. Wherefore the right sanctification of the Lords day is to begin with Preparation.  
And it is a right wholesome institution, that upon the Evening before it, there should be Prayers in every Parish Church, which is grown now too much into disuse by reason only (that I can imagine) of the degeneracy of the age. If there be such custom kept up in my Parish, I would not, but upon necessity, be absent from those preparatory prayers: At which, though I should be supposed to have been present, yet would I not content myself therewith: but, whether I have been employed publicly in preparations or not, in my course of devotion, on Saturday night, take so much more time than I do ordinarily, as might serve for some preparatory Meditations and Prayers.  
The least which I can do to this purpose in my Meditations, is, First, To examine whether there be not some sin or sad miscarriage of the week past, which lies unrepented of, and so may blast my next day's performances. And if any there be, secondly, to consider of it more particularly, its aggravations, its nature, whether it be not such an one, part of the Repentance, for which must be Reconciliation, Restitution, or somewhat like: and accordingly to apply myself to what I in my conscience, and in the fear of God do judge due repentance. Thirdly, to endeavour the emptying my head of worldly (at least distracting) cares; to bid them be gone now, till a day for them return: And lastly, so to contrive (as near as I can) all my affairs for the next day, that both I and my family may have as little avocations, or matters to call away our minds from holy duties as may be. This by way of Meditation.  
My Prayers must be suitable to my condition. If any such sin, as before mentioned, be found, that must be confessed, bewailed, and pardon craved, together with grace for the future against it: which may be done by putting in the mention of that sin in the proper space left for such purpose. But besides this, it will be necessary to add, some particular petitions for due preparation or disposition of heart for the duties of the next day. First, for a quiet, settled, and composed mind so that I may attend, with all my soul, my holy concerns or business. Secondly, for enlivened affections, that I may not be dull and heartless, but of a tender and melting spirit. Thirdly, for a pliable ductile yielding and easy mind, that I may mix the word with faith, and render the obedience of faith. Lastly, because both my own and the Congregations benefit and edification much depends upon the Ministers due and affectionate discharge of his office, it is therefore fit I forget not him, but commend him to the assistance of the Spirit. To which purpose the following prayer may be either inserted in some fit place towards the end of my prayers or added to them.  
O Lord from whom the preparations of the heart are: The day now approacheth which, being holy unto thee, I am to spend in thy more solemn worship. Many sins there are by me not duly repent of, which may justly bring upon me a curse instead of a blessing. [Especially my [
* Here insert the mention of such particular sins which thou hast found thyself guilty of, etc. ] may make my very prayers an abomination to thee]. But accept thou I beseech thee of this my confession of them, and (at least desired) sorrow for them. Turn my heart from them for the future: and through the blood of my Saviour so remove the guilt of them, that they may not hinder good things from me. Let the effusions of thy grace both upon me and all the Congregations of thy people be plentiful. Let my heart be fixed, and none either vain or worldly thoughts lodge within me this night. Quicken me by thy Holy Spirit, that I may draw near unto thee with a true heart, and be fervent in Spirit in thy service; and with a good and honest heart receiving thy word, may understand and keep it, and bring forth fruit with patience and unto perfection. Remember thou thy servants who are to dispense thy Mysteries unto thy people: and especially him upon whose teaching I am to wait. Pardon their sins and frailties; Open their mouths, guide their minds and tongues, that they may deliver thy truths in the demonstration of thy Spirit: and let thy work so prosper in their hands, that both themselves and others may be built up in our most holy faith, to the perfecting thy Church, and the eternal glory of thy name thereby, through our Lord and Saviour Christ Jesus. Amen.   

Chap. VIII. Of the true manner of sanctifying the Lords day.  

Sect. 1. Generally before I go to Church.  
NOw as to my Closet duties upon this day, lest the sole consideration of them should breed any neglect, forgetfulness, or disturbance of the duties to be performed in the family, and in the public assembly, it will be most expedient to consider the whole duties of that day, both public, private and secret, and set down each in their natural order.  
First then, as upon no day we suppose our Christian to be slothful, so lest of all upon the Lord's day, but to be up in a convenient season, both himself, and, if any are under his charge, to see that they are so to. A convenient season I call that, which, every man's health and occasions being considered, will agree therewith, and leave time sufficient for the discharge of the duties of the day. And supposing the public service to begin generally about nine of the clock, between six and seven will be a good hour: and all things being well ordered may consist very well with most men's health and occasions, And of this time, which passeth between my rising and going to Church, if an hour and the odd parts be divided between the devotions of the family and the closet, so that half an hour be spent in the one, and the other half with the odd time in my closet, it may do very well; and the common occasions of most houses being considered, so much time may be allowed: If so much cannot be afforded to this work, yet let some; and what day soever I spend with double prayers (I mean prayer in my closet, and prayer in my family) yet this day let me omit neither. It is a bad omen to begin the sanctification of the Lords day by the breach of my ordinary course of devotion, and an argument it is likely to be but negligently sanctified by me. Besides, many in my family may perhaps make no other preparation for the worship of God, than what they make by joining in the family-devotions: it will be therefore the more necessary to make sure of thus much.   

Sect. 2. Of secret devotion in the Closet before going to Church.  
NOw my private devotions will be for the main the same this day as others. Only in my Meditations it is to be remembered that I examine myself touching my preparations for the solemn worship of God that day: and if any thing in my preparatory devotion be wanting (any sin unconfessed, unrepented of, etc.) in these my morning devotions, let that be done. And how complete soever I may conceive my preparations to have been, yet let me not in my prayers in private that morning forget to send up some petitions for preparing and assisting grace, to the end I may more spiritually go through the duties of the day: for the doing of which, I cannot 
Chap. 7.  now want directions, after a preparatory prayer already considered upon. And these my closet, devotions it will be necessary be first performed, for that they will very well fit me to perform my devotions in my family with more fervency.   

Sect. 3. Of Private devotion in the family before going to Church. A digression touching what our devotion in the family is always to consist of.  
THese therefore being done, and it being now somewhat above half an hour till the time we usually go to Church, I am to call all my family (except in extraordinary cases of sickness, etc.) together to prayer, at which time all of them, who that day can go to Church, which should be, as many as may be, should appear dressed as they are to go, that so, after the family devotions performed within a very short space we might all together resort to the public place of God's worship.  
Now if question be made what the devotions of the family are to consist of, the answer is, they cannot well consist of more or less than these two parts, Reading and Prayer.  
By Reading here I understand chief the reading of the Word of God: and that it is the duty of the head of the family, either himself to read, or cause by some other to be read, the holy Scriptures in the hearing of the family; none can question, who considers those frequent Commands to the ancient people of God, to teach their children the Law of God, and his judgements, and deal 
Deut. 4. 9 etc.  with them.  
Now how they can be taught those things by their parents, from whom they never hear of them, cannot be understood: nor will any reasonable person think thief commands fulfilled by the mere teaching their children the Belief, Lord's prayer, and ten. Commandments (though this must be most sure to be done) for we find of old they were to acquaint their children of Gods wonderful works in delivering them out of the Land of Egypt: And in like manner we Christians to teach our children Gods Miracles of grace, in freeing us by his Son out of the bondage of sin; which, how it can be better done, than as God hath thought fit to teach it to the world, to wit, by the Holy Scriptures, none will easily find out.  
Now for the method to be observed in reading the Scriptures in our family, that which was above commended for use in the Closet may haply be most proper. And if I so order it, that I read the same portion of Scripture in my family, and in my closet, it may be much for my edification: the double reading it will set it deeper, both in my memory and in my understanding. But then, lest I read faster and more in my family than in my closet, and for other reasons, it will be necessary that either my Closet devotions go before my Family devotions, or that at least I so contrive my readings, that what I last read in my Closet, I the next time read in my Family.  
Instead of Meditation, which was one part of my Closet devotion, if in my family I use to examine my people, what they have learned or observed out of what hath been read; and where none takes notice of what is mainly observable, there suggest it to them, it may not be amiss, provided it be done soberly (without a long deal of prate and meddling with curious matters) and without vainglory.  
The Prayers which I use in my family, except upon some very eminent occasions, may best be the Prayers of the Church. These are easy and best understandable: and the use of them in our families, will sit the plainest people in our family to use them with more devotion and understanding in the public. Notwithstanding I confess my judgement in this case to be, that the Injunction of them doth not in strictness reach to private families, but there is a liberty le●st; yet if we use that liberty only thus, so as freely and of our own accord to prefer the Prayers of the Church, I really judge, (generally) it will be the best. Some particular cases there may be, as when any great judgement lies upon a family, or the like, which may be admitted as exceptions to the general rule, and in which cases it may be expedient to use either other or more Prayers than those extant in our Church Liturgy.  
The general course than of my family devotions will be this. First, he who prays gins with the last clause of that Exhortation thus: [I pray and beseech you, as many as, etc.] Then follows the Confession: [Almighty and most Merciful.] The Absolution is to be left out, except he be a Minister who read. Then comes the Lord's Prayer and Versicles. Which being done, all rising, give attention to one reading a Psalm and a Chapter, or so much of them as the chief of the family shall appoint. This being ended, if the Master of the family, or any by him deputed, will at that time examine, or briefly (as beforesaid) instruct any touching what hath been read, here such examination will most seasonably come in: After which, he who reads the prayers saying [Let us pray] all kneel down, and he gins with the Versicles, O Lord show thy mercy, etc. and so proceeds with the Prayers in their order, as they stand, morning and evening.  
Upon the Lord's day in the morning, after the prayer for the Bishops, Clergy and people, that is just before the Blessing, it may be convenient to add, for preparing grace unto all, the prayer in the beginning of the Communion service [Almighty God, to whom, etc.] (or if there be any sitter in the Liturgy found) and that at the end of the Communion service [Prevent us, O Lord, in all our do with, etc.]  
And in the evening upon the Lord's day, after the same prayer for the Bishops, etc. to add that prayer for fruitfulness by the means of grace, which is in the end of the Communion service [Grant, we beseech thee, Almighty God, that, etc. Thus much then as to the order of devotion in the family, both ordinarily and upon the Lord's day.   

Sect. 4. Of resorting to the Church.  
THese devotions both in my Family and Closet being thus performed, it will soon be time to appear before God in the Church. And I am to account no celebrating of the Lords day like to that in public, with a full Congregation of Christian people. Hither therefore I early, with as many of my family as possibly (at least conveniently) I can, resort, both myself taking with me, if I can read, my Bible, and Common-prayer book, and seeing that the rest of my family, who can read, do the same. And (especially, if the way be long) I watch very narrowly over myself and those of mine with me, that our discourse be not vain and idle, much less purely worldly, so as to unfit our hearts: and as to my private self the same care am I to have of my thoughts. Seasonable it will be to think of the happiness which I enjoy, in that I come into the Courts of God, and feed upon the fat things of his House, and to praise God in my heart that I have such freedom of access unto him: In which case many happy and proper Ejaculations may I furnish myself with out of Holy David's Psalms.   

Sect. 5. Of due behaviour in the Church.  
BEing come to the place, which is holy to God's worship, I enter it with all reverence, bare, if my sex so require, remembering, that though God be present every where, yet is he more specially in the places where his people are worshipping him: and any postures of reverence, that I use there, are acts of worship unto his unseen but present Majesty, and therefore cannot but be mistaken very much, if judged by any superstitious. Having therefore orderly taken my place, I should (not out of custom but devotion) how to God my knees, and beg his gracious presence and blessing towards me, and the congregation of his people that shall there meet that day, which I may do in this or the like form.  
O Lord, who though thou dwellest not in Temples made with hands, yet hast promised to meet and bless thy people wherever thou hast recorded thy Name; be pleased to be graciously present to thy servant here worshipping before thee, and to the Congregation of thy people, which shall here assemble themselves this day for thy worship. Pardon every one, who hath not prepared himself according to the preparation of the Sanctuary. Quicken us all for thy Names sake; teach us to do thy Will, and build us up in our most holy faith, through Jesus Christ our Lord. Amen.  
I know there are some who object against this practice, but I could never yet see any reason in their pretensions.  
This therefore being done, if the Congregation be not yet fully met, it is not for me to employ myself in vain discourse with any of my neighbours: but either to meditate on somewhat which may be seasonable, or, if I can, to read.  
And it may not be improper, till I am well versed in it, and know my duty therein well, to read the Church Liturgy, Rubric (that is the directions which are mingled with the prayers, for their use) and all: taking one day some part of it, and another day another, till I have gone through it wholly. By this means, discreetly used, I shall be able mere readily to join with the public in the use thereof. But if the Congregation be fully met, and service beginning or begun, I am to yield all possible attention, remembering God requires my whole man, all mine heart, soul and mind, yea, and my very body too: Where. fore so am I to place and order even that (I mean my very body) as the worship of God, and the Church's instructions for the worship of that God, require; kneeling, standing and answering still wheresoever I ought. Nor am I to censure any thing if I do not yet understand its use: for by so much as I do understand. I cannot but in a good measure see the Wisdom and pious intentions of the Church: By those answers, which I with the rest of the people are to make, I find myself much quickened, and my wand'ring heart many times called home; the use therefore of these, as I should not omit, so should the benefit, which I have found by them, be an argument to me, to conform myself to every other practice enjoined; not doubting, but that all of them will in the end have as good an effect as this upon me.  
During the celebration of God's worship, if my mind at any time be run away from my work, I am, as soon as ever I perceive it, secretly to check myself, to call it home, and in my heart say, Lord pardon and help thy servant, or some such thing, and, in a word, to employ it as fully as I can about my business, remembering not only how displeasing it is to God, but how unprofitable to myself to draw near unto him with my body only, and honour him with my lips, when my soul is afar off.  
Whatsoever I hear of the Word, read or preached, I must remember all along to apply unto myself: not carping at, or censuring the Preacher, but taking all in the best sense, (Possibly, it may be long of my sins he did no better, or so ill) nor looking so much how it concerns others, as my own particular state and manners. And if there be any thing which more nearly toucheth and concerneth me, that let me be sure by some means or other to keep or set home upon my memory: perhaps there may be some place of Scripture cited to confirm, explain, or illustrate it; let me note that place, and the being able to find it, may, in case I am forgetful, bring the matter to my remembrance.  
The exercises of divine worship being all ended, I am with the same reverence to departed the Church with which I entered it (not rudely, hastily and disorderly, as the common manner of the multitude is) courteously saluting any of my neighbours, which I have occasion to salute, and that with inward love and good will: remembering that the ancient Christians had such an usage at their Assemblies, as the Kiss of Charity; it is but Christian therefore for me to use a charitable and cheerful Salutation of any of my Christian neighbours.   

Sect. 6. Of due behaviour between the Moruing and Evening Service.  
My return with my family home should be with the same gravity and care, with which was my passage to the Church: my talk rather of what I heard or learned, than of any worldly matter, except necessary occasions enforce the contrary. And being come home, one of my first businesses should be to step aside into my Closet, if possibly I can, and there, according as I have found my myself affected, to apply myself unto God. If I have been awakened to any duty, raised to any hopes of God's favour, strengthened in any of my holy resolutions, informed of any thing touching which I was ignorant, or the like, there briefly to bless God for it: if I have been dull and improfitable, there to bewail it; both which may be done after this or some such sort.  
I Bless thee, O Lord my God, for the comforts of thy House; for thy awakenings of me to my duty; for any softening of my heart, and sense of thy love, or hopes of enjoying thee hereafter. Not unto me, O Lord, not unto me, who am a vain, hardhearted, sinful wretch of myself, but to thy holy Name be the praise. Now increase, I beseech thee, this thy goodness to me; and confirm me in thy Grace evermore: Let me grow in the knowledge, fear and love of thee; and any impressions thereof, which I have this day received, suffer me not to lose; but enable me to bring forth fruit unto perfection, to the glory of thy Name, through Jesus Christ, my blessed Lord and Mediator. Amen.  
If this prayer may not suit with my condition, it may be presumed, that as I have knowledge enough to see it doth not, so I have abilities enough, in some tolerable way, to represent and bewail before God my barrenness, heedlessness, worldliness, carnality, and whatever other great distempers I find in my soul: which accordingly I ought briefly to do. And this being done, let me recollect myself, and view over in my mind those severals, which I have that day learned or been affected with: for this will further imprint them upon my memory. Less than a quarter of an hour may suffice hereto: and though haply sometimes I may see occasion to allow more, yet so much sure I may afford at all times.  
Having thus fastened upon my spirit my spiritual gains, I now departed to my company for the necessary refreshment of my body, which this day was not appointed to abridge me of. Let me therefore be cheerful, and eating my meat in singleness of heart rejoice before my God: but let not my joy by any means be wanton, idle, vain, or intemperate.  
Of the rest of the time which passeth between the public duties of the day, the employment ought to be sacred, at least wholesome, and such which may not indispose me for the remaining part of the day's work: and hereof much care is to be had,  
First, As to my discourse: touching which, if it be the Apostles Precept, at all times to be observed, that our speech be always with grace, seasoned 
Col. 4. 6.  with salt, certainly more specially ought it to be such on this day. And though it cannot be accounted absolutely sinful to converse about secular matters of concernment, if occasion so require, yet. 1. To be wholly taken up with these cannot but argue a greater care of this world than sense of Christianity, if so be there be any truth in that speech of him who is infallible: Out of the abundance of the heart the 
Mat. 74. 34.  mouth speaketh And, 2. To be needlessly meddling with such affairs, or idly busying ourselves about other men's actions and concerns (which are the ordinary subject of men's discourses after dinner on the Lord's day) is at the best but a mixture of worldliness and vanity: and it is made the character of naughty men, that their tongues walk through 
Psal 73.  the earth.  
Secondly, As to my actions care too is to be taken: It is not questionless unlawful upon due occasion, that is, on account of mine own or others necessity, or considerable conveniency, to put mine hands to an ordinary action, as is evident 
Luk. 13. 9 5.  from our Saviour's both doctrine and practice: But (as abovesaid of discourse, so now of business) to be needlessly employed in worldly matters and ordinary work, cannot but be some kind of profanation of the day, as being contrary to its sanctification, that is, the spending it to other uses and ends, than those for which it was set apart. And albeit in this case no certain perpetual rule is to be set (the conditions of men being various) but each man's Christian discretion and piety ought to meet out to himself what he in his own conscience, and in the fear of God, considering his occasions, judgeth fit (in which we are not one to judge another) notwithstanding I cannot think that man takes such care of himself as he ought, or is duly cautious of indisposing his heart for his duty, who can constantly suffer all this time, between Morning and Evening service, to pass over with him without any thing of devotion, either in his privacy or family, or just as the same time passeth over every day. This I say, cannot be to sanctify the day, because not to separate it from common, and to use it to distinct ends.  
Soon therefore after dinner ended amongst all the family, it is meet that I call the younger sort and set them to the learning their Carechisme: and as to the Elder, if I suspect any of them to be apt to trifle away their time, let them be kept in my presence; and if all of them be able, let them read, by course, somewhat out of the Scripture, or some plain and honest book; if all be not, than such as can.   

Sect. 7. Of resorting to Evening service.  
WHen it is now almost time to resort to Evening service, let all be called together, to the end that all may orderly repair with me to the public Assembly. And it may not be amiss (but right edifying) if some one person read a Psalm suitable to the present undertaking of going to worship God (such as is the lxxxiv. or the cxix. one or two parts of it being taken at a time, as occasion or time shall serve) to which reading all ought reverently to attend. And this being done, let the same rules and directions, which were given touching going to Church in the Morning, be observed in the Evening, and all as before ●esort to the public worship Which if they do, I and my family are now a second time attentively and reverently placed before God in his House of Prayer; where my carriage ought to be the same, as is before directed to. And surely unless I and my house appear thus the second time before God, I cannot account myself duly to sanctify the Lords day, I have done it only by halves. The Church was never in a settled condition, but it had the Evening as well as Morning sacrifice Vespers as well as Martin's.  
If therefore any thing should so shall out, that I or mine are hindered from the second part of the public duties of the day, it ought to be my grief and sorrow, Psal. 42. 4.   

Sect. 8. Of the duties after return from Evening service.  
MY departure from the Church and my retirement as soon as I come home for about a quarter of an hour, or as I see occasion, should be after the same sort, as in the former part of the day. Which being done, it will be expedient to come amongst my people and see that all things are wisely ordered; that so, sometime before night, the Devotions of the family may be performed. In the mean time, both I myself, and as many of the family as can be spared from necessary services, are free to our private devotions. Only if there are any triflers, let them and the younger sort be dealt with as after dinner, that is, kept, where the people most commonly sit, reading and attending to the Word of God; at least for some certain space. Let them not spend their time as they do ordinarily: for the Lord's day should look with another face than common days all the day long.  
This care being taken of myself and family, I see not but my Christian liberty permits me any honest refreshment, such as may be walking forth in my garden, in the fields or open air. Only let me observe these cautions 1. That my walk be some such as Isaac's Evening walk was, that my Meditations be 
Gen. 24. 63.  good. Unquestionably I shall not find the fields an unfit place for good thoughts: There are many in the world, whom the very breathing the free air, the beholding the glorious light of Heaven, the passing clouds, the verdant earth and smiling face of all things, transports into a rapture of devotion, affects very much with the admiration of the Creator of all things, makes too long for the time, when either they shall ascend above them all, or see them pass away, and dwell ever with their God, beholding his face without any such interpositions. And with much advantage may a man spend an hour thus, mixing often prayers or ejaculations with these his thoughts. 2. Another caution I should observe is, That I return so early, as that neither my Devotions in my Closet, nor in my family, may be omitted. And truly most convenient will it be, that my own private devotions (which, being that I look on myself bound to on other days, I cannot this day omit) be performed before that supper, which I take: for than shall I be freshest; then will what I have learned that day be better in my memory, than after the diversions which my supper and company may cause. Besides that, the performance of them will have fixed and prepared my spirit against any such diversions, and for the performance of devotion in the family.  
Now as to what I am this evening to perform in my Closet, it is the same, for the most part, as at other times. My course of reading must be the same: only if so be that I see fit the portion which I read larger. My Meditations, besides what is every day's task, upon what I read, may take in a view of my carriage that day; an enquiry what I have learned; a considering it so as to affect myself with it; and a setting down a resolution to endeavour in all my ways a practice of it. My prayers may take in some new Confessions, [of my unprofitableness, hardheartedness, unsetledness] petitions [for pardon, memory to retain, and grace to perform what I have learned.] Thanksgivings [for any quickenings of heart, resolution of holiness, any instruction or improvement of my Christian knowledge, &c] all suitable to what in my Meditations I have found mine oslate to be: for the inserting or putting in of which, I shall easily find in my usual prayers fit places.  
My Closet devotions being thus performed, time it will now be for me and my family to take what Evening meal we use: which being done in some convenient time before we go to bed (which ought not for many reasons to be too late) if I am a pious Christian I cannot but look upon myself bound to shut up the day in my family with some such devotions as I begun it with. Touching which some directions have been already given, as to Reading and Prayer: and it is only to be added that I am to make some enquiry severally into those, who are under my charge, touching their improvements that day; to help out and instruct the ignorant; to rebuke, and that sharply, the negligent and heedless; to encourage the careful as my Christian discretion shall see meet: the properest place for which, will be either before the prayers begin, or just after the reading of the Scriptures, so that the family may be dismissed and the day ended with prayers.     

PART iv Of my most solemn Retirement into my Closet for the Humiliation of myself.  

Chap. I. An Account of what is to be treated particularly in this part.  
MY most solemn retirement into my Closet, and that for which the place is most principally designed, is upon such days or times, which I set apart to humble myself for my sin: before God by Fasting and Prayer and Mourning, and all acts of Contrition.  
And truly if the ordinary Fasting days of the Church were duly by all observed, all, that our present design would seem to call for, were, to deliver the manner of their private observation, that is, the particular duties to be on them performed. But forasmuch as most men keep them ordinarily not otherwise, than by a little change of diet, taking perhaps fish, etc. for flesh, and feeding, neither more sparingly, nor much less deliciously, than they do on other days, and so make them indeed no fasting days, we must consider both of the Setting apart of days for private fasting, and of their Observation when set apart. But first of all it will be necessary to spend a few thoughts upon the nature and ends of Fasting.   

Chap. II. Of the Nature and Ends of Fasting.  
BY Fasting here is meant the Religious abstaining from our lawful food. Lawful food at present we will account that, which, according to the common practice of sober and discreet persons of our rank and quality, is neither too much nor too dainty for us. For we may account a man intemperate in his feeding, as well by being too delicate and fine, and eating constantly on things which are fit chief for persons above his degree, as by eating overmuch. Now not all abstaining from this my lawful food is that Fasting, which is here intended: for I may abstain for my health's sake, or through business, or (by some accidents) upon necessity, and all (it may very well be, without sin, and yet not fast as fasting signifies a duty, or an act acceptable to God: but it must be a Religious abstaining, which I can duly call Fasting, as at present that name is used: Now it will be best discerned to be Religious, by the ends which I design to myself therein, and by my employment of myself upon such my Fasting days.  
First, as to the ends and designs 
See Dr. Hammon, Pract. Catech. Lib. 3. Sect. 4.  of him who abstaines or fasts religiously. The chief of them are  
1: Devotion, or the performance of religious exercises: when I fast, that I may have more leisure and be fresher for Reading, Meditation, and Prayer.  
2. Mortification: when I fast to tame my flesh, to keep under and beat down my body, that it may be in due obedience to the commands of God and reason.  
3. Liberality: when I fast to deal my bread unto the hungry, and either deprive myself or feed more slenderly, that I may have the more wherewith to relieve others.  
4. Sympathising with the sufferings of others: when I fast out of a fellow feeling of the afflictions of God's people, commiserating their condition, and, through an abundance of charity, desiring as it were to partake with them in their sufferings.  
5. Exercising myself to the obedience of Christ's commands: when I fast out of self denial, and when I both would and could eat, by fasting, as by one particular act of obedience to that general command of denying myself, exercise myself unto godliness.  
6. Diverting or removing God's wrath, and expressing my sorrow and humiliation for sin: when God's wrath either resting upon my country or friends, or self, or hanging over any of our heads, I fast and deprecate it, and beg pardon of all those evils, which have brought us into such misery and danger.  
7. An holy revenge or punishment of myself: when having repent of some sin, for which I am 
2 Cor. 7. 11.  holily angry with myself, I choose thus to punish and chastise myself for my former (it may be) luxury, wantonness, or the like.  
When I say out of any of these intentions or with these designs I abstain from my lawful meat, I then fast in the sense that fasting ●is now taken: for this is (thus far) Religiously to abstain; and no doubt, but such abstaining is acceptable unto God, if all be as right as my intentions, that is, if suitable performances or devotions be added, touching which, rules will anon be considered, when the nature of fasting is a little further looked into, and it is evident that it is a duty, and no such needless matter as men usually seem to take it for, if we may judge of what they think by what they do.   

Chap. III. That Fasting is a Christian Duty.  
NOw that none either suspicion touching its necessity, or excuse for its neglect may be left, it will be expedient to consider what Evidence may be brought that Fasting is a Christian duty. And  
1. Indeed there needeth little more to be urged for the proving it a duty, besides the recollection and summing up those excellent ends to which it serves and conduceth. No doubt but to humble myself for my sins, to pray earnestly for pardon, and for the turning away of God's wrath are duties; No doubt but to keep under my body and make it subject, to relieve the poor, to sympathise with the afflictions of Joseph, are duties: now to all these is fasting a means, and of some of them (besides) an expression. No doubt but to deny myself, and to take upon myself an holy revenge for my former extravagancies, are duties: Now of these is Fasting a part. It may therefore hence sufficiently be concluded a duty.  
2. A further evidence of the same I take it to be, that Fasting is 
Mat. 62, 6, 15. compared.  by our Saviour, in that Sermon of his upon the Mount, which delivers to us the sum of the Christian law, or rule of Evangelical duties, ranked with Prayer and Alms giving; (which are undoubted duties) and rescued from the Pharisaical abuses of it, the true manner of it being insinuated: Insomuch that it may be justly demanded, how comes it to stand in the Christian law? to what end needed its practice to be vindicated from corruption, and asserted, as it is by Christ, to its purity, if it were not a Christian duty? Besides  
3. We find God in its season calling for it, of old by his prophet Joel, Sanctify a Fast, call an Assembly; which place though it intent a public Fast, yet it is evident our Saviour 
Joel 2. 15  in St. Matthew spoke of those private Fasts, which every one is by him supposed to consecrate unto God. Who knows not that the Afflicting of the soul (touching which we meet with so many commands, and such frequent mention in the old Testament) doth mainly intent fasting? And as to the new Testament, further yet: though our Saviour once tell us, the season for his Disciples fasting was not then come, while the Bridegroom was with them, 
Mat. 9 15  yet at the same time he tells us, its season would not be long too, and then they should fast.  
4. Again, the constant sense of the world, and of all the Saints of God in all ages (amongst whom by how much soever any have been more zealous, by so much the more hath he been in the exercise of fasting) is an argument (no whit contemptible of its being a duty. Not only the Saints under the Law fasted, and the pharisee too twice a week, but the devout Christians have ever been to us ensamples hereof. And,  
5. (Which sets it off with more advantage) we find not only the commendation of them for this practice, but the recompense of it with many signal blessings recorded in Scripture: which recompense God doth not use to give to will-worship. Thus we find Anna commended for her continuing in the Temple day and night, serving God with Fast and Prayers. And it 
Luke 2. 36.  is observable, that fasting is there reckoned as one part of her serving God. That blessed vision, which led Cornelius to the knowledge of 
Act. 10.  Christ was vouchsafed to him upon a day when he had fasted till about the ninth hour (which is with us three a clock) and then too we find him not at meat, but prayer.  
All which cannot but enforce that though it be not always and indispensibly a duty, as is Faith, Repentance, Charity, and such others; yet is it as far a duty as any thing can be that is not required absolutely and for itself: and that therefore whensoever there is occasion for it (and no Christian can be long without due occasions requiring it) it is to be performed; and being so, if it should be performed in manner of a free will offering, or oftener than in strictness the Christian might seem to have need of it, yet if it be done as it should be, it is likely to be acceptable to God.  
But this makes it seasonable to inquire how often a Christian is to fast.   

Chap. IU. How often a Christian is to fast.  
IN answer whereunto it must be said, that no certain or constant rule, as to all persons, can or may be given herein: nor will the times of fasting be the same to all, some men having more need, others less (if not need yet) opportunity. We are assured by the ends to which it serves, that many men's particular conditions (which haply leave them none other means to mortify the flesh but this) make it a duty very necessary for them to be much in. On the other side, those who ever feed sparingly and temperately, and have an evener constitution, less inclined to carnality and inordinate affections, than have other men, seem to have least need of this taming discipline. And those whose labours are daily and hard, and whose life is servile, many times neither have so much need, nor so much opportunity of fasting, as have those whose life is easier. Yet forasmuch as it is (according to what hath been above insinuated) a piece of Afflicting a man's soul, and so a necessary piece of contrition and repentance (which hath commonly somewhat of indignation against a man's self in it) there is none who can think himself wholly dispensed with for it, or to have no need at all of it. But I say every man's conscience and Christian discretion must in the fear of God set to himself the rule, how often he is to fast: for that every one best knows his own needs, and it would be very sinful in some not to use more strict and oftener fastings than others; and some on the contrary must be very injurious to themselves, should they use so much fasting, as others (if they duly consider their leisure and condition) cannot but think themselves in duty bound to. This is the sum of what in general may be positively determined as to all. Yet it is worthy our consideration, and may be a guide to particular persons to remember.  
First, that it is a practice of very great antiquity to fast twice a week, and was in use as is evident before our Saviour's days, and by him not censured in the Pharisee upon any other account, than because he was proud and conceited of it, using to reflect upon it in ostentation of his own holiness, and scorn of others. And it is a very worthy note of St. Chrysostom's, that we should only avoid the Pharisees pride, but not neglect his performances, as on the other side, forsake the Publicans sins, but retain his humility. I here is also a constitution, which although perhaps it pretend to more authority and antiquity than it ought, yet must be acknowledged to be ancient and not unreasonable, that we should fast Wednesdays and Fridays, because on the one the Lord was betrayed, and on the other crucified: and it is beyond controversy 
Constitute a Clem. Roman. collect. Lib 5. Cap. 14.  that the primitive Christians used to have their solemn assemblies upon those days, not much less constant than upon the Lords days.  
Secondly; that if this course be not always to be used (which yet I know not what should hinder, except a man want leisure) yet at certain seasons, as in Lent and Ember weeks, the commands and custom of the Church will engage me to as much as this amounts to, if not to more. And he to whom the commands of our present, and continued practice of the Catholic Church in devotionals signify nothing, is surely a man of a strange humourous sanctity.  
Lastly, It is out of question that there is no Christian can walk strictly and keep a good conscience towards God and man, who hath not 
Dr. H●mmons Pract. Catech. Lio 2. Sect 3.  his solemn set days for the performing that great and weighty duty of humiliation, in calling himself to an account for all his ways, and confessing his sins more particularly before God: and those days should not be too slow in their returns [that is, too seldom] least his soul should be too deep in arrears [that is, lest there should be such a long score of his sins unrepented of, that he think it an infinite and endless work to repent of them] and so be loath to come to account at all. It is very reasonable therefore for every man and woman of any tolerable leisure to set apart one day in a week for this purpose, or if the whole day, or any other part of it may not be spared from the business of his calling, yet the dinner time that day may be borrowed from eating and thus more usefully employed without disturbance to the affairs or injury to the health of any ordinary person. I do not say that this day ought always to be one and the same: it may be one week one day, and the next another, according as my occasions will best bear: nay even after I have appointed it, upon unexpected events, it may undoubtedly be altered without sin, but wholly neglected it cannot be without a sinful omission, except upon some urgent, or more than ordinary business.   

Chap. V Of the Preparatory acts for Private Fasting days.  
THe worship of God is ever best celebrated, when some kind of preparation is made for it: It will be meet therefore that somewhat I do by way of preparation for my private fasts.  
And one piece of Preparation as well for these days as for the Lords day itself (though indeed somewhat remote, or afar off) it will be, to be diligent other days in my calling, and well to husband both my time and estate. For if he, who hath not by his six days labour made such provision for himself and his, as that he may be without care of providing upon the seventh day, will scarce rest that seventh day unto God without distraction (as seems to be suggested to us by those words [Six day's shalt thou labour] being put into the fourth Commandment, much less will he be able to allow himself constantly more time in a week than a seventh day comes to, to wit some part of every day, and a considerable part besides of one of the six days (which is to be his fast) to the service of God. I would therefore have every man not to encumber himself in this world more than he needs must. We should learn to know when we have enough, and allow ourselves some part of our time to enjoy as well as all to get. But this is preparation very far off.  
The first act of more immediate preparation for these my fasting days will be, prudently to contrive, upon foresight and consideration of my week's business, what day or days they are, in which I can best spare time for this work: and those days or that day will be the fittest to be pitched upon, in which I may the most freely converse with God without the disturbance, which much business necessarily brings. Besides the time spent in my ordinacy course of devotions, which are not upon my fasts to be omitted, under pretence of making amends for them, or running them up into my penitentiary performances, I cannot upon those days when I allow least, allow less than two hours and upwards to the peculiar work of my fasts. So much time therefore, at the least, I say, I must resolve such a day to devote.  
Which being resolved upon; it will be sit (as a second act of my more immediate preparation) in the devotions of the evening before, to spend a petition or two in my prayers to God, that he would by his gracious Spirit prepare me for the work which I intent the next day, softening my heart and giving me to understand my errors, that I may duly ●●ment them and truly amend them; which petitions I may easily see a fit place to insert in my prayers. And the day being come, unto my morning devotions it will be expedient to add some such short prayer, as this which follows.  
O Lord who sees the purposes of all hearts, and hast been privy to the intentions of thy servant touching calling himself this day to an account of his ways, and humbling himself before thee for all his transgressions; Be thou in mercy present to me by the preventing and assistance of thy grace, that I may with a true heart and contrite spirit perform what I intent. Grant that no worldly cares or business may so take off my mind from thee, but that I may be able forthwith to return, and without distraction to employ my whole soul in my designed devotions; to the glory of thy Name, my own amendment and comfort here, and everlasting blessedness hereafter in and through thy Son Jesus Christ my Lord, Amen.  
And lastly, my morning devotions being thus finished until the time come that I have resolved to retire I must endeavour to converse and behave myself in my ordinary affairs so warily as that nothing may discompose, disorder, or disturb me; no worldly design too much possess my thoughts, according as above I have prayed.   

Chap. VI The order of Humiliation or Renitentiary Devotions.  

Sect. 1. The entrance unto the work.  
THat time being now come, which I appointed to spend with God in my Closet, I must religiously observe mine appointment: For albeit the resolve was only private, and never proceeded without my own breast or closet, yet hath God taken notice of it, and it stands on record in his omniscience; and by breaking these my private and (as happily I may judge) less material resolutions, I shall soon learn to break my word and vows too, in other matters; both with God and man.  
Coming therefore at my time appointed into my Closet, I reverently kneel down before God, and having the sense of his presence, and allseeing eye upon mine heart, humbly begin in some such short prayer, as is this which follows.  
I Am come, O Lord, into thy presence, upon work, which no one hath more need to do than myself, to consider my ways, and repent of my sins, and turn to thee. But I have an hard heart, not apt to relent; and dry eyes, such, at least, which seldom shed tears for my sins. O that thou wouldst bow the Heavens, and come down, and melt my soul, that it might kindly flow forth before thee in godly sorrow, which might work repentance not to be repent of. Open mine eyes and help me to see into mine heart: B●ing my sins to my remembrance, and set them in order before me, that an holy shame and confusion may cover my face for them, and thou beholding my contrition mayst accept it, and both pardon me, and assist me hereafter by thy grace, that I may live more godlily righteously and soberly in this present world, and attain unto blessedness with thyself in the world to come, through the merits of Christ Jesus my Lord and Saviour. Amen.   

Sect. 2. Of Reading, so as to fit myself for self-examination.  
SOme such supplication being with a●l my heart made unto God, I may haply find it not to be always the best course forthwith to fall upon the examination of myself: For, for this I shall be the fit when awakened and made more attentive to myself by some other exercise. It may be proper therefore to spend and hour in the reading some honest practical Book, which treateth severally of those duties which we own both to God, others and ourselves: to wit, upon that particular Book, which knowing to be very good, I have chosen and singled out to myself to read and practice, such as are the never enough commended Doctor Hammond's Practical Catechism, or (if that seem to any too difficult) that excellent Book, The whole Duty ●f Man. And in reading hereof I must endeavour to read,  
First, with understanding: so that it is not so much the repeating to myself the words, as considering and digesting the substance of them, which I must account reading of them. I must therefore read and study the Book as Scholars do their Books: and if there be any material thing, which I do not understand, mark it, so that I may inform myself, by advising with some more able person than myself.  
Secondly, I must read all with application to myself, remembering that all this concerns me, and endeavouring to see how it concerns me; whether I perform the duty I read of as I should, or how I neglect it, etc.  
By this means, taking upon every of my fasting days a part, my Book will in convenient season be read over: which when it is it must not be thrown aside, but read through again and again, with the same diligence, till I am perfect in it. Nor ought the third or fourth reading of a good, profitable and practical Treatise, to be tedious or unpleasant to me: for that Christian duties are not new, but have been, and always will be the same; and multitude of books do but confound plain heads. All wise men know, that to make a man's self master of one good book is better than to have slightly read an hundred, which were not either throughly understood or digested. To keep therefore thus to one good Book, which may instruct me of the sum of my Christian duty, till I have fully made it mine own, is my most edisying course.   

Sect. 3: Of Self-examination, and the view of our life.  
THis my Exercise of reading being over, it will be seasonable now to fall to the examination of myself touching my sins. And here I shall find a very good help of the former work of reading, especially after some considerable use of it, when I am once come to know my several duties: for certain it is, No man can see what he hath done amiss, what he hath left undone (which two heads, of Omission and Commission, contain under them all actual sins) till he seethe what he should have done. Now this duty of Self-examination, a man may be supposed either to be a stranger in, and little to have practised, or else to have been much in it, and to be throughly versed in his heart and life.  
He who is a stranger to it, hath unquestionably more work to do than the other. That he may therefore do his business throughly, he must begin with those very first years which he can remember, and trace sin from his insancy, through his youth, to his riper and present years. He must see what Devil first entered him, I mean, what sins first seized him, how they have grown up and continued with him: but this will be too long a work for an hour or two Such a person therefore had need to set apart whole days for this purpose, till he hath a little recovered himself, and set his accounts straighter with God. Yet must he not, while he is enquiring after unknown or forgotten sins, neglect to repent of his fresher and known transgressions. If therefore so it is, that for the present he cannot recollect himself, and make a diligent search into the whole course of his life, yet must he confess and bewail what he knows of himself, and together acknowledge how much he is in arrears, which he hath forgotten, or at present doth not see, and for all humbly beg mercy. But this not so, as wholly to put off surther enquiry: but having this Fast examined himself touching so many years or months (according as his life finds his thoughts work) upon his next Fast proceed farther, and so on the next still farther, till he come home to his present age. Now in this sifting of my life, if I can, it will be very useful to me, and much further a distinct Repentance, to use my Pen, and through each year set down my sins: By this means I shall be able much better to consider them, and so, both know more of myself, and of the deceitful ways, which sin hath to gain upon me.  
And because as I own to God Confession and repentance of my sins, so I own also acknowledgement and thanks for his Mercies, therefore in this enquiry, it will be necessary to observe Gods remarkable Mercies and deliverances to me, recording these also year by year, as my sins.  
Thus will the sight of his Mercies aggravate my sins, and increase my repentance; and the sight of my sins, parallel with his mercies, commend his goodness and enhance my thankfulness; both which are singular benefits.  
And because even afflictions have their use. and are to be accounted for; if therefore I find any considerable adversity or cross, with which God hath exercised me, this also is to be registered as the former. If it did me good, I own to God thanks for it: if not, I own repentance for being incorrigible.  
Being thus come to my present time, it will become me not to run in arrears again, but every ●ast day still to make my accounts even; and to that purpose to take care, as aforesaid, that these my Fasts be not too seldom.  
Supposing therefore, that I am a person who have so far practised self examination, as that I have formerly taken account of all my life. That, which I shall have chief to inquire into, upon each return of these my fasting days, will be,  
First, What new sins or commissions I have been guilty of since my last day of accounting.  
Secondly, What neglects, especially, if I have formerly made any vows or new engagements to God, how I have observed or slighted them.  
Thirdly, In what posture or temper my heart hath continued, and at present is; whether soft, tender, penitent and in awe of God; or whether dull, careless, insensible, or otherwise out of order and prone to its old lusts.  
Lastly, How the providences of God have carried towards me since; what mercies received, what afflictions sent upon me, and what hath been my carriage answerably. And whatever I find more remarkable, let it be registered in mine Accomptal (so I call that paper book in which I use to keep account of my life and spiritual state) whereof, as is abovesaid, I shall find singular advantage in my succeeding time.   

Sect. 4. Of the endeavour of godly sorrow. How to work ourselves to it.  
SIn is not such a thing, the knowledge of which is desirable for itself, but only in order to somewhat else, which it is apt to beget, to wit, Godly sorrow and Repentance. My sins therefore being thus known, I am to set myself about the sorrowing for them and repenting of them.  
And to godly sorrow, the readiest course will be, more fully to fix my thoughts upon the sins, of which in my examination of myself I have found myself guilty, to look upon them, so as that mine eye may affect my heart, my attended consideration of them may move and grieve me, as it ought. To this purpose I am to consider particularly.  
First, the foulness of my particular sins in themselves and in their own nature how vile they make me, how unable I should be to look men in the face, if they knew all these unworthy acts by me, which I do of myself, and God far better than myself: how vile therefore must they needs render me in his holy Eye.  
Secondly, The several Aggravations which they admit; the chief of which, and those which are aptest to affect me, I may take to be those which follow.  
1. Against how great light and how clear knowledge of Gods will I have sinned. I knew such and such actions to be sinful, when yet I ventured upon them.  
2. Against how many checks of conscience I committed them. Did not my own heart at that very instant smite me, telling me of the wrath of God and eternal flames belonging to those who do such things.  
3. Against how many engagements and obligations to the contrary have I sinned. 1. My own vows and covenant both in baptism and since. 2. God's mercies and forbearance, which should have invited and lead me to repentance. 3. God's judgements and heavy hand many times upon me, which should have taught me righteousness. 4. Had I no hindrances in the way, which I broke through? It may be Gods holy providence cast somewhat in, which did a while retard my commission of the sin, and, if I had not been lesperately bend upon it, might have diverted me and dashed the temptation.  
4. Was not I the tempter and Devil to myself in them? Did not I set myself on work, without Satins, incitation of me thereto?  
5. Whether or no have not many of them been publicly dishonourable to God, and scandalous to my Christian profession? Hath not mine example, if not mine enticements, drawn in others to the same sin, or driven others out of conceit with Religion? Wretched man that I am! that I should so hold [perhaps teach] the faith as to make infidels.  
Lastly, Something of grievousness the circumstances of time and Place, etc. may add thereto, which ought not to be overlooked.  
Through such heads as these should I trace my sins, especially those of them, which are most gross: and in my Meditations dwell so upon these considerations, as may, if possible, move my sorrow, at least breed an utter ●aversion of the sin, and a loathing of myself for it: And if it be so, that I cannot shed tears and really mourn over my sins, yet if I can find in myself, a through displeasure with myself for sin, and an hatred of it, together with an earnest desire to be freed from the habit and power of the sin, as well as from the guilt of it, this I may conclude to be a sorrow of mind, and aught therefore to cherish in my soul   

Sect. 5. Of Repentance, which is the effect of godly sorrow, its true nature and way of practice.  
THe Apostle saith, Godly sorrow workith repentance, which need not to be repent of. Now that repentance may seem to consist of two things, Of a full purpose of heart to forsake sin, and of hearty endeavours against it.  
First, I say, I may not think I have repent of my sin, till I have taken up a full purpose and resolution of mind against it for the future. As long as there is in me any intention of returning to it again, I am an impenitent wretch. Now such purpose and resolution the foregoing consideration of my sin is apt to beget: and therefore by laying such thoughts truly home unto mine heart, by employing my mind much on them, I ought to endeavour to work myself up to such resolution, and never to sit down contented, or think myself penitent till I am so wrought upon. I shall not much need to be minded, that during such endeavours I ought to intermix with my meditations, frequent petitions to Almighty God, whose Grace only it is, which is sufficient for me for the turning my heart from sin.  
Now purposes and resolutions are rotten, except endeavours to fulfil them follow. This therefore is the second part of repentance, that, as I have resolved, so I endeavour against sin.  
And this endeavour against sin seems to have two parts, the one of which may best be acted in my Closet, the other must be acted any where and every where.  
The first part of the endeavour against sin is, to do what we can to mortify the habit, that is, the inclination, readiness and customary proneness, which we have to the sin, which is to be forsaken. And that must be done.  
1. By considering with myself what means (or remedies) I can find out against that sin. Certain it is, the more I can restrain or keep back myself from the actual commission or doing of any sin, the more will the power of that sin decay in me, the less inclined shall I be thereto. Wherefore if I cannot at the first root out the habit, or overcome that miserable inclinedness, which I find thereto, yet let me endeavour to find out such means, which may keep me from the acting the sin, and, I say, that customary proneness unto the sin will by the grace of God decay.  
Now in general it will be a true and proper remedy against any sin to consider the occasions or inducements, which chiefly lead me thereunto, and to provide as well as I can against them.  
Whether or no is it a sin which is deeply rooted in my nature and constitution? or whether or no is it such an one, which by my way of living, converse and custom, I have settled in myself? If it be of the latter sort, the breaking myself of that custom, the altering, as far as is possible, such converse as hath brought me into it, is a very good remedy against it. But if it be a sin innate, and after a sort planted in my very make and complexion, it is more difficult to subdue: But the way will be, 1. To take such course with myself, as that for the future I may keep myself from the acting of it as much as may be: And 2. To make it a constant petition in my daily prayers to God, that he by that Spirit, by which he is able to subdue all things unto himself, would mortify in me the affection and lust, which I have after that sin. And by persevering in such course, no doubt but at length, through the divine Grace, I shall overcome it. These means therefore having consulted of, attending to my particular sin, the next step which I am to take in the mortifying of it, is:  
2. To resolve there before God, diligently to use those means, which I have particularly consulted of, and so forthwith to order and contrive all my affairs (as far as in me lies) that I may without any partiality use them all, according to the best of my skill, and in the most effectual manner that I know.  
The second part of the endeavour against sin (which will not be so much the work of my Closet, as of my life) is diligence in the using of these means (which I have thus considered of, found out and resolved upon) wherever I am, and when soever I have opportunity.  
Now that I may so do, it will very much help, if I writ down these resolutions before God in my privacy, which I am to do in mine Accomptal; where also I am to record every days fasting, and the issue thereof, what I found new in mine estate, what I resolved on, what means I considered of against such and such sins! We find, they not only made a Covenant, but put it in writing, and sealed it before the Lord, in their solemn Fast, Nehem. 9 38. This will be one way to secure me against being slighty in my Penitentials: and it may besides much both confirm and quicken me in my execution of these my resolves, to read them over written by my mine own hand before God.  
And being thus registered, it will be good for me to be often (when I come into my Closet about my devotions and examine myself) looking on and reading them over, least forgetfulness should betray me into the breach of them.   

Sect. 6. An exemplification of the former Rules in two sins.  
NOw to the end that this most necessary practice may be as plain as possible, it may haply conduce to set down some particular examples, in which those general rules may appear practised. And for as much as it was before said, that all sins, of which we shall find ourselves frequently guilty, are either such which are rooted in our particular complexion (and so may especially be called, our iniquities) or such which by some outward occasion (as converse or manner of living) we fall into, one instance shall be of such a sin, which is commonly too too much rooted in men's natures or particular Crases, to wit, Uncleanness, the other in such an one, which though haply a man may be naturally inclined to, yet commonly may be more truly referred to the head of contracted than of inborn evils, and that is, Trifling away our time, or idleness.  
First then, suppose that upon examination of myself, one sin, where of I find myself guilty, is uncleanness; and this I find diversely to have run through a great part of my life. Touching this, certain it is, that I repent not of it as I should, if I set not myself to root it out. Wherefore, according unto the rules laid down, I thus proceed.  
Being come now so far in my devotions upon my fast day as to Meditation, and having in my Meditations chief employed my thoughts upon myself, whereby I have found myself guilty of this sin, I set upon the repenting of it. To that purpose I endeavour to sorrow for it. I therefore consider, first, how grievous a sin that is in itself. And in this case it may be, that good practical book which I have chosen to myself to read and study, may much help me, and discover to me the grievousness of it in its own nature. This being done, I consider how grievous my commission of it is: what particular aggravations all my actions of this kind admit. Here I open this my book, and examine it by those aggravating particulars mentioned: All which cordially employing my thoughts upon, I endeavour to affect my soul therewith, and to work in myself a loathing of such courses: This sorrow will work repentance, to wit, First a resolution against what I loath, and then an endeavour against it, as well by consulting remedies and means against it, as by putting myself into a way of using such means. And the result of my Humiliation thus far I, as briefly as I can, register in mine Accomptal, in some such sort as this.  
A. D.— Januar.— Fasted. I found myself guilty of Uncleanness. This I considered to be in itself a very grievous sin.  
1. It defiles my very body; makes me loathsome.  
2. It debaseth and dulls my soul.  
3. It is that which nature itself is ashamed of.  
4. God most perfectly hates it, and therefore when he expresseth the vilest sins, calls them Whoredom.  
5. It is one of those sins which God seldom suffers to escape unpunished here.  
6. I shall never be able to like myself, or have any inward content in myself while I practise it.  
7. Perseverance in it will undoubtedly destroy my body and health as well as soul.  
[Each of these and more than these, as God shall be pleased to assist me in my Meditations I am supposed to have attently considered.]  
My particular commissions in this case have the following aggravations. They have been done [so long]  
1. Knowingly. 2. [as I find it with myself] 3. Against my vow of baptism expressly. etc.  
Whereupon, most humbly begging pardon of God, I resolved with all my might to endeavour against it. To that purpose I considered of these means against it.  
1. Spare diet: frequent fasting: avoiding high meats.  
2. Spare sleeping: not lying down till sleep compel me, rising early or at least as soon as sleep leaves me.  
3. Hard usage of my body: lying hard, using prostrations, or tiring postures in my prayers, etc.  
4. Praying often, and much conversing with God in holy duties, which will make me ashamed of such carnal delights and sordid enjoyments.  
5. Avoiding light company, light discourse, gestures, looks, etc.  
6. Considering death, and that in its pomp and terribleness: looking much on Sceletons, dead men's skulls, bones, or contemplating consumptive and ghastly visages.  
7. Not venturing myself on any opportunities or temptations to it.  
These I then resolved to practise, and will therefore frequently r●●● over. Amen.  
But it may be this is not my sin (however, it will teach me how to deal in humbling myself for that which is). Suppose then I find my self guilty of trifling away my time. There is no repenting hereof without amendment: But what course may I take to be truly penitent for it?  
The answer is: I must proceed as before. Meditating, Resolving, Consulting, and by all means confirming myself against it. And the result of what I am to register in my accomptal, may be thus.  
[Such a day Fasted] I found myself guilty of trifling away my time. I considored the grievousness hereof.  
1. This is truly idleness, what name soever else I give it. For idleness is not the doing nothing, but the not doing what I should when I should. Now idleness is undoubtedly a grievous sin, ●● having not only its own guilt in it, but the guilt of many more sins, which it occasioneth.  
2. This is the frustrating the end of my being, as far as in me lies, a living to no purpose: and that how unworthy it is of a reasonable creature.  
3. I must needs be unprepared for Heaven, and my great accounts, while guilty hereof. Every hour stands on record in God's omniscience: and I cannot it may be give account of three hours in a day.  
4. How evidently do I ruin myself, not only as to the future, but as to this present world hereby. What might I do, and be, were I careful of my time!  
Further for me to do this, how grievous is it?  
1. I know it to be sinful. 2. When I have remembered my duties to be undone, I have yet neglected them, against the present warnings of my conscience. 3. How many ways have I been engaged against this. So much, so worthy work to do, and so much of my time already spent, etc. [Easie it is hereby to see how I may proceed according to my particular state.]  
These Meditations being finished, and, as briefly as I can, entered, it remains that I enter my resolution of endeavour against this sin as before: and then study meet remedies thereto. Now this sin not being always natural to them in whom it is found, but adventitious, it concerns me to consider, as before admonished, how I came to be guilty hereof, and to suit my remedies to those occasions.  
1. It may be I am busied about many things, and so either neglect all, (or what chief concerns me) my proper duties. Perhaps I cannot endure that which should be my business, but am fickle, desultory, and rambling in mine employment, and though I am not much guilty of doing nothing, yet do I not do what I should: and this is undoubtedly a piece of idleness, (as abovesaid) for a man to neglect the business of the season and of his calling, and to be most taken up in things which least concern him. Now here the remedy will be, to consider what it is that is my proper business: to put my work into a certain mould and order: and then to set myself a task daily, and engage myself (as well as I can) to so much of it, before I divert to any Eccentrical occupation, I mean to the busying myself in things, which do not properly concern me.  
2. It may be I use to sit and talk away my time with friends and company: much goes in idle visits: I have a nature, which is too sociable, and when I meet with company to my mind, I know not how to deny myself of their society and discourse: and if I do not meet with such, I am apt to leave my business and go seek such. Here the remedy will be (partly the same with the former) prudently to proportion my time to my business: So much of my business have I resolved to do: that resolution must not be broken: so much time will that work take me up: so much, my devotions: wherefore I have but so much left for society: more therefore I must not take. If therefore I am light into any acceptable company, it will become me often to consider, how goes the time? so much of my imposed task yet lies undone, etc.  
3. It may be much of my time is spent in dulness, sitting still, etc. It may be my constitution is such that if I eat hearty, I am a great while unfit for my work, and so feeding freely lays upon me a kind of necessity of being idle. Here the remedy will be to resolve upon a sparer diet, to bridle mine appetite and eat less when I do eat; or if I cannot that, to eat ●eldomer, and to be at least but once a day unfit for my work: which time of unfitness, if I will well husband my time, I may best allow for society; it will be fit enough for that.  
4 It may be vexations, anger, or giving way to passion many times indisposeth me for business. Here the remedy will be to watch against such disturbances, to endeavour meekness, patience, and the mortification of unruly affections.  
5. It may be solicitude about this world, thoughtfulness, cares take up many of mine hours: and then, mine head being full, I cannot call home my mind and fall to work: and when by my care I cannot find any expedient for what I sought, this breeds discontent, envy of other men's ease, happiness, freedom, etc. And seriously it is a great deal of time, which narrow fortunes thus steal away from some men. Here the remedy will be, study of content, frugality, wise husbanding mine estate, proportioning mine expenses to my revenues. And so what ever I find to be the occasion of my loss or expense of time, let me study a suitable remedy thereto, and register as well the occasion as its corresponding remedy. Let me then proceed to resolve upon the use of such remedies, and to order my particular affairs in such sort that I may use them with the best advantage: and such resolutions let me always enter upon my Accomptal, for the fastening them both upon mine heart and memory.   

Sect. 7. A further consideration of Repentance with reference to some particular sins.  
REpentance may seem to have been considered hitherto with a Relation to habitual sins, that is, such sins which either by nature or custom are rooted in the heart, and have begot in the soul a readiness, and inclinedness unto them. But surely, if I throughly understand the Practice of it, as it hath been hitherto described, I cannot be at a loss in what sort it ought to be exercised, when I find myself guilty of one particular fall or sin, the habit, or customary readiness to which, I have not yet contracted: for the substance of my work is still the same, viz.  
Having in mine examination of myself found myself guilty, I am by attended consideration of that sin, whereof I am guilty, both in itself, and as it is mine, to endeavour to affect my heart therewith, so that I may truly sorrow for it: and though it may be I may truly conclude, that it hath not yet got fully a rooting within me, yet for as much as the first or second commission thereof hath in probability made me more inclined and easy thereto, than I was, when my mind, having been never much bend this way, was thitherwards more inflexible, therefore ought I to study and consult how for the future to secure and confirm my soul against any relapses or second backslidings: and after such consultation to resolve and engage myself with all possible strength against it.  
One thing more, in case of sins committed, or wrong done unto my neighbour, is yet requisite to the making my repentance sincere and through; and that is, that I forthwith upon sight of the sin, if possible, make restitution: otherwise that I make it as soon as I am able; and in case I am not likely to be able to make it, that I endeavour by acknowledgement of mine offence to seek for reconciliation unto him, whom I have so wronged. The necessity hereof may be concluded from what hath been above said, that repentance cannot be true, except there be an amendment. Now most evident it is, that while I suffer the wrong done yet to remain or continue, I am still injurious; and so consequently there is no amendment, and therefore no repentance. And the words of our Saviour most expressly enforce it. If thou bring 
Mat. 5. 23, 24.  thy gift to the Altur, and there remember that thy brother hath aught against thee, Leave there thy gift and first go and be reconciled to thy brother, then come and offer thy gist. God will accept of no sacrifice or duty whatsoever, at my hands in such a case, till I have reconciled myself, if possible. If any think this not to amount to restitution, let him read Levit. 6. 2, 3, 4, 5, 6. and Numb. 5. 6, 7, 8, where he shall find, besides the sin offering to be brought to God in case of wrong do●ie to others, it was enjoined that the principal should be restored, with an addition of one fift part thereto. Now if so it be, that I cannot find those to whom I have been injurious, that I may make restitution, let me give and devote so much to the poor as would do it: this is to restore unto God, when I cannot to my brother: let me never lay up any thing wrongfully gotten, or that wherewith recompense should be made for wrong done, it will eat as doth a Canker. Besides I cannot, if by wrong I increase my store, ever have a quiet conscience, or reasonably expect the pardon of that my sin.  
Now the consideration how this restitution or reconcilement may be made, and the Resolution to make it, may be best done in my Closet: and such consultation and resolution deserves a place to be registered amongst my other penitential devotions, upon the same reasons as they do.  
These rules in my repentance if I have observed, though I cannot look upon any action of mine as complete, yet I may have hope I have not herein been slighty, but that God through Christ Jesus will accept it.   

Sect. 8. Of that faith which is requisite in order to pardon of sin.  
BEsides Repentance, it is commonly said that God requireth Faith of us in order to pardon of our sins: and it is most certain, if we understand faith as we ought. But it is as certain, that people are ordinarily very much mistaken in the nature of Faith; as it is not unusual for us to be in such things, the names whereof are takne in such different 
Dr. Ham. Pract. Catech. Lib. 1. Sect. 3.  senses as the name of Faith is in Scripture.  
Now faith we all of us know signifies Belief: and therein doth the nature of it lie. Him that we believe in is God: that which we believe is his Word. So then, Faith is a full belief or credence of the whole Word of God; and especially of the Gospel; a receiving it and every part of it in a way suitable to the matter of it; agreeing to whatever is therein affirmed, as being true; believing all the promises, that God will never fail on his part, unless we do on ours; setting ourselves to fulfil all the commands, as believing all that is commanded to be our duty and of indispensible necessity to salvation; trembling at all the threaten, as being persuaded God will be as good as his word, and punish all impenitent sinners. Faith, I say, is the hearty and sincere embracing and being persuaded of the whole word and these its parts after this sort: and we must not single out the promises and believe them alone; for all commands and threats are no less the word of God than are the promises, and therefore must be as much believed, nor shall any one ever be justified who doth not thus believe.  
If it be asked, whether it be not faith in the free promises of the Gospel, or a trusting to God through Christ, that he will pardon my sin, which doth chief justify me, I say, No: and that the embracing the doctrine of the Gospel, the receiving every command and threat so deeply into my heart, as that the belief of the one turns forthwith into obedience, and of the other into obedience, and of the other into an holy fear, (which are the other parts of faith) cannot be conceived to be either in their own nature inferior unto that trust, or less either valued or required by God. I do not say that God accepts of any of them, or all of them, for their worth: (He accepts of them, and of the person, in whom they are purely through Christ; through his merits doth he impute this faith to such person for righteousness, that is reckon and accept of this his cordial and impartial receiving his whole Gospel after this sort, as well as if he had performed perfect and unsinning obedience, as he was first bound:) but this I say (and that upon the evidence already hinted) that justification, or the pardoning of sin, is no more appropriated to that one act of faith, which we call trust, than to those other; and that I cannot (if comparison in this case be made) but account those other acts (that impartial submitting and devoting the sold to obedience answerably to every command, that true resting in the fear of God) as the more principal, worthy, and I am sure, less to be suspected acts of faith: At the least I cannot conceive, what we call a justifying faith to proceed any otherwise than as follows.  
First, I do believe the promise of pardon of sin to be true, and God to be faithful, and that without all doubt God will not fail on his part, except I fail on mine. God will not fail to give the promised blessing, if I fail not to perform the condition, upon which he hath promised it.  
Secondly, I therefore forthwith set myself about the condition, or duty required, as I expect the blessing or promised mercy from God: I sorrow for my sins; I endeavour amendment of life. I cleave unto God with full purpose of impartial obedience.  
Thirdly, having done so, I do not believe that all this is worth any thing in itself, but that it is through the mere grace of God in Christ Jesus, that I must be accepted, pardoned, and saved. Wherefore I trust to God according to his promise (the condition of which I have ●ndeavoured to fulfil) that he will through Christ pardon all my sins, and reckon this my faith to me for righteousness, to trust for the pardoning of my sins upon any o●her terms is unbelief and presumption: for it is a believing God will pardon my sins upon their terms, than he hath said he would ever pardon sin, and that is a believing God will be false.  
But now let the case be put, that some grievous sinner, much humbled under the sense of his notorious wickedness, doth, as beforesaid, believe the promise to be true as it is, set himself about the fulfilling its condition (sorrowing repenting, etc.) believe all that he doth to be in its self worth nothing, but yet Christ's merits to be of infinite worth, through which notwithstanding he dare not trust for the pardon of his sins, as remembering them to be so great, and doubting lest he hath not yet performed the condition, which the promise of the pardon of sin through Christ's merits requires, and in this temper dies; Put, I say, this case, shall we think this man hath not a true and justifying faith? He hath surely; and it may be a truer faith, than hath many an one who yet hath more of the trust. But yet it is evident he hath not this trust: for he durst not, through sense of his own unworthiness animate himself thereto. Seeing therefore, that it is very possible a man may in such case be justified without that act of faith, I conclude that justification is not appropriate unto it, that is, that a trusting in God that he through Christ will pardon my sin, is not that act of faith which chief justifies me, and that they are very much mistaken, who take this (by itself) to be the true nature of justifying faith, that they believe God will pardon their sin for Christ's sake. so then, I now see the course which I am to take, in my humiliation, to sue out the pardon of my sin. I am to believe, that God will not fail on his part, if I do fail on mine: I am therefore to repent of my sins, as before I have been taught, and persist in amendment of life, all the while trusting in the grace of God through Christ, according to the promise of the Gospel, that I doing thus, my sins shall not be laid to my charge, as being taken away by the cross of Christ, in whose merits I have, through this my faith and the mercy of God to me, a share.   

Sect. 9 Of Prayer upon such Fasting days.  
THat which will much heighten my affection in this my repentance, and further complete all its parts yet remains, to wit, prayer; which, as it must on this occasion and day be more large and particular than ordinary, so I cannot now want matter for it, after such consideration of my condition, and of the way how I am to seek for pardon of sin as is supposed (if the former rules have been observed) to have foregone. particularly▪ I am to frame my prayers, or at least to alter them, as near as I can, to my condition,  
1. Confessing my several sins, and that not without those aggravating circumstances, in which I formerly considered them.  
2. Representing before God my sorrow, my resolution of heart against them.  
3. Begging his grace, to assist me in the fulfilling my godly purposes, and pardon for all my sins, whether known and confessed, or as yet unknown to me.  
To these heads my Christian discretion may add more according to my particular condition. To wit, if any judgement rest on me or mine, or is feared by reason of these my sins, I may implore deliverance from it: If any mercy is expected, or by me aimed at, which I fear my sins may most justly hinder or blast, I may importune God for the granting it; or otherwise apply myself as occasion serves.  
Now as to the form or outward manner of my prayer; if I am able to pray otherwise, I shall not haply on these occasions see it always fit or convenient to use set, or composed forms: for that there may be many particular affecting circumstances of my sins, which no form will express so plainly, as I have need to express them for the moving my sorrow. If therefore I find my heart ready and so composed, that I dare venture upon what we call a conceived prayer, which being of mine own invention, by the assistance of the Spirit, may more perfectly suit with my condition in all, than one framed by another to my hand, having either noted in a paper before me the substance or matter of my Confessions, Petitions, and Thanksgiving, (which paper for memories sake, I lay before me when I kneel down to prayer) o● else so considered of, as that it will be ready, I may spend a few thoughts touching the particular expressions, by which I intent to represent this my mind to God. To this purpose these two practices may be helpful.  
1. To read any part of the wo●d of God, which (being I daily read some of it) I may know to be suitable to my present case. If I find mine heart hard let me read some affecting working place. (Such I may be presumed to have noted as I have read in my course.) If I find it tender, let me read such place or places, as may nourish this tenderness, or raise me to to an holy joy, and delight in God and these duties which I perform to him. And in like manner, in other cases.  
2. To recall and consider such fit expressions of the particular materials, which I am to set forth before God, as I may be presumed to have observed and treasured up in my memory or book, in my ordinary course of reading.  
After such premeditation, with an holy fear, I am to endeavour to pour out my inward conceptions before God, as fitly and as fervently as I can. But I must not think that fervency lies in loud speaking, but in the inward affection of the soul: notwithstanding if my closet be so situate. that I may judge I cannot be heard without, I may many times find, that it will conduce, if not to the affecting me more, yet to the keeping my mind more close to my business, for me to speak in a voice exceeding a private whisper.  
But let me be never so able a person and my heart never so fixed, to use a form so far, as where occasion shall serve to leave it a while, to wit where I would confess or ask more particularly, may keep my prayers from being lose, imperfect, broken and disorderly, and consequently make my devotions riper. Now such an one is this which follows.  
O Thou Great, Holy, and Fearful God, unto whom all things are naked and open; and before whom, as being of purer eyes than to behold iniquity, nothing that is unrighteous shall stand. I even blush and dread to appear before thee: For in me there is nothing but iniquity that thou canst behold. Iniquity indeed is too soft a word: I am nothing but filth. I have sinned against Heaven and before thee; and am so far unworthy of being called thy son, that I am not fit to be called thy servant: but deserve rather as a rebel, as a faithless and treacherous wretch against thy Majesty, to be destroyed of the Destroyer, to have all thy wrath and plagues to meet in me, and to be made unto the world an example of thy severity and revenging justice, that by me men might learn no more to presume and backslide.  
But there is mercy with thee, O Lord, that thou mayest be feared and sought unto: Nor hast thou, as thou hast protested, any pleasure in the death of sinners; but art so desirous, that they might return and be healed, that thou hast not spared thy very only begotten Son, but hast given him to seek, and, by death itself, to save the lost sons of men; promising, that of all those, who through him come home unto thee, thou wilt by no means cast off any. I come, O Lord, at least I have here set myself in the way to come, and bewail my departures. And let not my Lord be angry, and I will confess.  
I have, O God, a most corrupt nature and heart, full of impurities and abominable things, as a cage of unclean birds. She was innocent in comparison of me, out of whom came but seven devils: I may most truly style myself Legion: such swarms of lusts do possess me! The 
Wheresoever in this prayer the mark † is found, the Reader must not forgot to consider particularly touching those expressions whether they fit his condition.  lusts of the flesh († Intemperance, Idleness, Uncleanness) the lusts of the eyes († Covetousness, Envy) the Pride of life († conceitedness of myself, Ambition and proud Wrath) are things familiar to me, rooted and grounded in my heart: And that truly, Lord, not so much by nature, as by continued custom and wicked practice. I have myself made my soul more depraved, than I ever received it from corrupt nature. That I am dull and heartless in the performance of all holy duties; that I am vigorous and active in the serving my lusts and pleasures, and the fulfilling the desires of my flesh and mind; that I am vain, heedless, and commonly void of thy fear in all my ways, I own very much unto my own vicious conversation; unto my giving myself up to walk in my own ways; unto my choosing vanity, and addicting myself thereto; unto my either total neglect or slighty discharge of thy worship. Impossible in a manner it is, that any one who lives as I have done, should have a better heart, than I have.  
And at this rate, O Lord, have I ever lived. My childhood, the innocentest part of my life, was a state of necessary ignorance of thee: yet even herein how soon did the accursed fruits of inborn lusts begin to show themselves! My youth, what was it, but a vain and brutish, a mad and sensual age! As to that small notice, which therein I had of thy will and nature, how little credit did I give unto it, and how ineffectual was it upon me, either to the quickening me to my duty, or restraining me from any wickedness! But as to my riper years, O Lord, I know not what to say: I should in truth sit down astonished before thee, but that I want a due sense of my sinfulness. Mine iniquities are gone over my head: That they are greater than I can bear, is little; they are greater than I can comprehend or number. Nay if I should let pass my sins of ignorance, of infirmity, of heedlessness and inadvertency, (by which notwithstanding I seriously acknowledge myself times without number, to have dishonoured and provoked thee:) If I should insist only upon my knowing, presumptuous and wilful sins, even these, O Lord, it were impossible for me to reckon up. For besides that vast number of them, which I cannot call to mind (all which notwithstanding are upon record before thee) what a black and tedious Catalogue of them have I here open [or, which I can spread] before thee! How many wilful neglects, yea even contempts, of my duty! How many resolute perpetrations of horrid crimes; such which I now am ashamed even to think of, yet did not then blush to commit; sins, the heinousness whereof being considered, if I could do nothing else but mourn over them all my days, though I should weep as my Saviour sweat, in blood, under unknown agonies, I could not but account myself impenitent. Nay, had I only that one sin of [**] so often by me repeated to bewail, what sorrow could suffice for its due lamentation! 
Here are to be mentioned thy chiefest and most frequent sin or sins.   
But if I add hereunto my [**] my [**] etc. what reason have I, were my fasts, confessions, prayers and tears a thousand fold to what they are or can be, to sit down and lament my notorious impenitence!  
And besides this weight of guilt, which the heinous nature of my sins themselves load me with, what a sad additional pressure do their dismal aggravations bring? What circumstance almost can there be that makes sin grievous which I may not find in most of mine? It is but an ordinary aggravation of my sins, that they have been committed against knowledge, that I have held thy truth in unrighteousness, and being convinced of my duty, have both neglected it, and done contrary unto it.  
† The very instant dictates of conscience, protesting against the sins which I have been about to commit; the smitings of mine own heart, not only after and before, but amidst the very commission of them, have not restrained my headstrong will.  
† Nay, O Lord, hath not the voice of thy Spirit joined with the voice of my Conscience, and the united persuasions of both striven with me, but all in vain? † Have I not known that if I would resist, through thy grace I should overcome? And might I not through the same grace, have resisted if I would? † Have not I at the very same time thought of thy wrath and eternal flames belonging to those who do such things? and yet this in vain too. And besides the vow of my Baptism, which I have owned and acknowledged myself to stand bound by. Ah! Lord, have I not made many a particular vow against those very sins, which after, as a Dog to his vomit, I have returned to; And † those vows brought to thy Table, and sealed in the Blood of thy Son? Have not I tasted thy mercies encouraging mine obedience, and on the contrary, sometimes wrung out almost the dr●gs of thy wrath in punishment of my backslidings.  
Further, hast not thou many a time hindered me in my prosecution of these sins, and, by some interposing providence, dulled the temptation, which I lay under towards them; † When yet I have proved so far a Devil to myself, as to retrieve the temptation, and over-bearing the voice of my conscience, the resistance of thy Spirit, breaking through all engagements to obedience, which either thou or myself have laid upon me, yea and the very hindrances and lets, which have been put in my way against those sins, I have returned to the attempts and practices of them! Ah Lord! what can such a sinner be fit for, but destruction? And yet after this sort, how long have I lived, sinning! And how have I hardened my heart against all those means, which thou hast used for my betterment! Besides, How many of these my sins have been committed openly and in the sight of the Sun, to the dishonour of thee, and to the scandal of others, who beholding my practices have blasphemed, at least been provoked to blaspheme and speak evil of Christianity!  
All this, O Lord, is but my old wickedness: I have later [and † therefore if possible, some of them more grievous] sins to confess unto thee. It is but [such or such a time or day] that I [**] 
Here mention later falls.  Ah! how can I lift up my face, or look towards thee my so oft offended God And yet, notwithstanding all this, I have not yet done, O Lord. For besides these sins of mine own, what a multitude of the sins of other men do I stand accessary unto and guilty of! How many, for aught I know have I undone by my example! What a multitude is there, for whose profaneness and unbelief (being occasioned by the scandal against Religion, which my looseness hath possessed them with) I am to answer for! † Some there are, whom I have more directly and nearly corrupted. And how many more may they have corrupted, who haply had not been in that case corrupt themselves, had not I propagated such sins to them! Ah! wretched man that I am, who have not been so far innocent as to be wicked alone, and destroy no more than myself.  
And now, O Lord, after I have confessed thus much, notwithstanding all which I have confessed, and much more which I am not able to express, nor so much as myself to know, what an hard unbroken and stupid heart have I! The truth is, the multitude and grievousness of my sins is such, as is enough to make me impenitent and desperate upon the mere sight of them. † I may well doubt whether it be possible, that such a backsliding wretch as myself should ever be renewed again unto repentance, or thereby restored. But forasmuch as I understand, that to turn thus desperate, and to neglect repentance and amendment of life, would be worse than all the wickedness, which I have hitherto wrought, I am here prostrate before thee to bewail myself, and with sorrow and grief of heart for my former ways do I here cast myself upon thee. If thou wilt have mercy, thou canst still save me: If thou wilt not, Lord, I perish. But dost thou use to suffer those to perish who thus, with such repentance as they can, submit and humble themselves at thy footstool, crying unto thee for help? Far be it from thee, thou Father of Mercies! Notwithstanding, inasmuch as I, being much worse than ordinary sinners, do more justly deserve to find no place for repentance, and have therefore more reason to fear how thou mayst deal with me, deal with me as thou wilt, † through thy grace I will sin no more; no more knowingly and presumptuously as I have done. And to that end I have here in thy presence this day considered my ways: † I have endeavoured to find out those wiles and methods, by which the Devil and mine own lusts have ensnared me in such grievous sins. † I have resolved upon impartial diligence as well in my endeavours against these particular evils as against all other, and in performing unto thee hearty and entire obedience. These Resolutions I here humbly present before thee, sacredly engaging myself to do my utmost to keep them, and beseeching thee by thy grace to engage my heart more firmly to them. And, Lord, let not any dulness or want of that affection, with which I ought to have confessed my sins, to have bewailed my guilt, and to have passed these resolutions, hinder, that this my serious humiliation of myself should not be accepted before thee. Such contrition, as thou hast enabled me to, I have endeavoured, sorrowing that I am not more deeply humbled: Such, which is wanting, do thou bestow; For it is no less thy property to bestow than to accept the contrite heart: The broken spirit is, O Lord, from thee. When thou of old commandedst water out of the flinty Rock, it forthwith yielded obedient streams: nor can my heart (dry and hard as it is) but dissolve into holy tears, if thou wilt bid it melt: Give forth then the word, O God; Speak, thy servant is here ready to hear. Turn thou me and I shall be turned. Send out thy good Spirit: let it enlighten the eyes of my mind, in the knowledge both of myself and thee: let it savingly persuade me of the truth of all that thou hast spoken, and especially, of the defiling, cursed, and damning nature of sin, of the sufficiency and efficacy of the merits of Christ Jesus unto all those, who by a right faith apply themselves to thee through him. (I do O Lord, believe, help my unbelief.) And grant that this sight and persuasion both of my sin and Saviour may affect mine heart, so that I may sorrow after a godly sort: and that sorrow may bring forth in me those wholesome fruits (which after all my endeavours of repentance I cannot but lament to be much wanting in me, to wit) carefulness against sin, vehement desire and zeal of holiness, indignation and an holy revenge against myself; by all which I may for the future clear myself, and ever approve mine heart honest, upright and sincere before thee. Suffer not this my righteousness to be only, as a morning cloud or early dew, soon passing away, but let thy grace always dwelling in me keep open in my soul an ever flowing fountain of such penitence, that I may go on thus mourning to mourn over my sins, and perfecting holiness in thy fear; accounting all little enough, if so be I may but in the end obtain mercy. And this my penitent return (at least hearty endeavour of such return) accompanied with persevering study of impartial obedience to thee, do thou, however most unworthy in itself, through the perfect merits of thy Son accept, washing away all my sins (both the iniquities of my youth and transgressions of my riper years, as well known as unknown) especially 
Here mention thy chiefest sin or sins.  my [**] in his blood; and reckoning, according to thy gracious Covenant, this my faith (which by such works as these shall discover itself to be alive and true) unto me for righteousness. And, if thine infinite Wisdom shall see it to be good for me, do thou grant me this further happiness, that I, thus living in thy fear, may be ever filled with peace and joy, through a comfortable assurance of thy favour, and hopes of eternal glory.  
As to all my outward affairs, by thy good providence be thou pleased so to overrule all events, that whatsoever befalls me may work together to me for good. My sins indeed, O Lord, deserve quite contrary; even the severest inflictions of thy wrath and fiery displeasure. And I do most seriously acknowledge, that in all the judgements, which thou hast at any time laid upon me, thou hast used much mercy. All the pains, which my body hath felt; all the losses, which have impaired my estate; all the slanders, which have blasted my name [particularly **] I embrace as infinitely less than my deserts. That † I am in any straits, [**] that I 
Here mention any particular afflictions.  suffer otherwise [in my body, relations, etc. **] were all a thousand sold to what it is, I should confess it to be most just. Were I to enjoy no more good than I do deserve, I should have just nothing. Righteous therefore art thou, O Lord, when I plead with thee. Yet if thou wilt be entreated by thy repenting servant, to † withdraw [
* These and such like expressions are to be used according to persons particular conditions.  or withhold] thy hand, to remove the punishment I feel [or not to inflict the punishments which I fear] but through the blood of Christ to deliver me from thy present wrath, as well as from the wrath to come, thy servant shall ever bless and praise thee, and be able to serve thee with more cheerful diligence. However, Lord, thy Will be done: Bring me surely to thyself, let it be by what means thou wilt: Please thyself, thy servant will endeavour to be content: Deny me what things thou wilt, only deny me not Grace, Pardon, and thyself.  
And not only upon me, O Lord, but upon all men do thou have mercy, according to the gracious pleasure of thine own most holy Will. Especially upon the universal Church; Enlarge thou its bounds; provide for its safety and purity, delivering any part of it which is in danger, and reforming whatsoever of it is corrupted. Do thou with all suitable mercies bless this particular Church: Forgive the public sins. [**] Heal the public 
Here mention such sins or calamities.  Calamities [**]. Preserve and every way be gracious unto the King's Majesty, his Queen, and all the Royal Family. Let all thy Priests be clothed with Righteousness, and let thy work prosper in their hands: and especially within this Parish, of which I am a part, let the knowledge and fear of thee increase. Visit all my Kindred, Relations, and Acquaintances [**] with such blessings as they need. Reward a thousand fold all who have shown any kindness to thy servant; [especially **]. Forgive 
In all these vacancies thus marked [**] make such particular mention as thy condition shall require, or prudence suggest.  and have mercy upon all mine enemies, and let not one of them ever far the worse for any wrong done to me. Deliver in thine own good time thy righteous ones out of all their afflictions, and in the mean time support them, sanctifying all unto them. [**] Show thyself every way all-sufficient unto all thine.  
Finally, O Lord, I bless and praise thy glorious grace, for all those blessings which I enjoy, and those particular deliverances, whether ancient or later, which thou hast vouchsafed me. [**] Above all, for thy redeeming, not only me but the whole humane nature, by the precious blood of thy wellbeloved Son; for that knowledge which I have of thee in him my Saviour Christ Jesus; for any sight and sense of my sin, which through thy grace I have; for any hopes of finding mercy in that great day. [**] I, O Lord, 
Here bless God for any inward joy, enlargements, etc.  am far less than the least of these mercies. It is thy goodness, thy goodness alone, which is the fountain whence they came: and mayest thou from me, and from Heaven and Earth, ever receive the glory of that thy goodness. May I ever serve thee in newness of life and answerable walking.  
And do thou forgive not only my former ingratitude, but my present want of thankfulness, together with all the sins of these my holy things, washing me, and my very tears, prayers, and penitence in the blood of my Saviour Christ Jesus, in whose words thy servant will speak yet once more,  
Our Father, etc.  
It is not to be supposed that this Prayer without any alteration will suit with the condition of every Reader: God forbidden all should have sinned at that rate, to come up to which this prayer was framed. The prudent Christian therefore is to add, leave out, alter, what he sees good; or, if able himself to do better, to lay aside all. Nothing is here obtruded on any, only directions and help intended to some who need them.   

Sect. 10. Of offerings to God for the use of the poor; departure out of the Closet, and behaviour afterwards.  
MY prayers being thus finished, I should not hastily run out, but pause a while, and remember that there is one work remaining, which is not to be neglected, if I have wherewithal to do it, being it is required by God in an acceptable Fast: and that is, to add something every fast, though it be the less, to what I have formerly laid aside for the poor; or if there be no such stock already made by me, much more than to design and devote somewhat to that purpose. This is the fast I have chosen, to deal thy bread unto the hungry, etc. It being thus given, I may deal it when 
Isa. 58. 7.  I shall see occasion. Now as to the particular manner of this practice, directions have been above given, which especially upon these days it will be expedient to observe.  
And this being done, let me with cheerfulness departed my Closet; let not my behaviour be without innocent alacrity: and let it be my special care so to order all my carriage on these my fasts, that they may not, if possible, be taken notice of by any but myself and God; as being mindful of that command of my Saviour's, Anoint thine head, and wash thy face, that thou appear not unto men to fast, that is, behave thyself with such outward cheerfulness (of which anointing the head and washing the face are Arguments) that no man ordinarily, beholding thee, would take the day he sees thee so, to be one of thy fast or mourning days.    

Chap. VII. Of great and more extraordinary Fasts, and the work of them.  
BEsides these my Fasts which come in course, at least once a week, several occasions may befall me, which may require an extraordinary fast. Such is any great evil hanging over mine head, or my friends, or the Nations; any considerable change of my way of living, or the like: but especially, when I am to receive the Holy Communion.  
My work upon such occasions will be the same as is formerly directed to: only my Christian discretion will order it with a particular respect to that my great occasion which calls me to fast: which occasion I am especially to meditate upon (and that not without a regard had to my sins, if there be any evil which I deprecate, to consider how my sins have been the causes of it, if any good which I beseech for, how again my sins may blast that) and accordingly to commend it to God in my prayers: in which case also the form of prayer delivered in the foregoing Chapter will not be useless.  
Particularly as to that which will most frequently come in practice my humiliations preparatory for the Lords Supper. In these, besides that examination of myself, which in ordinary course I make, I am to look over mine Accomptal, to see every week since my last communicating, what my carriage hath been, how I have amended, especially in those particulars, in which I had formerly taken notice of my miscarriages, and vowed reformation. All my revolts and backslidings are to be attentively viewed, in themselves and in their aggravations, and repentance, as before taught, to be with all diligence and fervour, that I can, exercised.  
Yea, and besides these times of special exigence, ought I to be often surveying and looking over mine Accomptal. In mine ordinary daily devotions, or in my devotions upon my fast-days I shall find both need and opportunity for it. And if Scholars find it necessary to peruse their own Collections or Common-place books, if Shopkeepers review often their books, to the end they may, by seeing what they have formerly done, know how to order their future proceed in their business, so as not to go backward, or be diligent to no purpose, how much more care ought I to take in the concernments of my soul, and for that Jewel which if I lose, although I should gain the whole world, I am irreparably undone.   

Chap. VIII. The Conclusion.  
THe Author of this small piece, Christian Reader, is very sure, that be thou who thou wilt, thou canst not but approve for the main that practice which is here commended to thee: although there should be some particulars (as to the observation of Holidays or the like) which may not suit with the humour of every man's devotion. Confident he is, he saith, that the daily practice of Reading, Meditation, Self-Examination, Prayer, the orderly and due practice of Humiliation, Mortification, and the rest of those Substantials, which are here directed to, cannot be gainsaid. It might have been better taught, but he hath done it as well and as plainly as he could. Being therefore that thou canst not but say, he is a good man who thus lives, and wish that thou ever hadst lived so, he chargeth it again upon thy conscience thus to live: else art thou self-condemned, and guilty of known negligence and omission. Thou dost not endeavour what notwithstanding thy conscience cannot but approve. He is confident further, that if thou didst but feel that peace, quiet, joy and happiness, which such practice leaves behind it, if thou hast any sense what it is to have a clear Conscience, and therefore free and cheerful access to God, and an humble fearlessness of the face of men, which without some such practice as this thou canst never have, thou needest no other argument to quicken thee to this practice. Find a greater happiness on earth, than for a man to be at peace with and like himself, and get that peace by any other course, than such exercise of godliness, such circumspection over all thy ways, as hath been here taught, and thou shalt have leave to neglect all: but if thou canst not, then think thyself bound to these practices. For directions in the making use of the Book, thou hast them in the Admonition to the Reader, in the beginning of the Book, whither return and read the whole over again: It will be no whit worse the second time read: And so God bless it and thee.   
FINIS.