EUCHOLOGIA: OR, The DOCTRINE of PRACTICAL PRAYING. By the Right Reverend Father in God, JOHN PRIDEAUX, Late Bishop of Worcester.  
Being a Legacy left to his DAUGHTERS in Private, directing them to such manifold Uses of OUR Common Prayer Book As may satisfy upon all Occasions, without looking after New Lights from Extemporal Flashes.  Jer. 6.16 Ask for the old paths where is the good way, and walk therein, and ye shall find rest to your souls. 
London, Printed for RICH. MARRIOT, and are to be sold at his Shop in S. Dunstan's Churchyard, Fleetstreet, 1655.   

 portrait of author with arms of the see of Worcester 
The Right Reverend Father in God John Prideaux late B p: of Worcester    

To my Daughters SARAH HODGES, And ELIZABETH SUTTON.  
Dear Daughters,  
AFter the expiration of three score and ten years (the ordinary date by Moses allotted to man's life) finding weakness with age to creep upon me, 
Psal. 90.10  and summoning me continually to prepare for a Change: I have often bethought myself what Legacy of my Love I might best leave unto you, being the only Survivors of the nine children that God had blest me with, by your long since deceased Mother. 
Acts 3.6  Silver and Gold have I none (as I may well profess with the Apostle) and you know it too well. 
Mat. 13.44 46.  But what is all worldly pelf to that Treasure and Jewel, to purchase which, we should be happy to part with all that we have.  
My Education (as 'tis well known) and course of life hath not led me to make you great in this world; if it induce you to be good, and fit you for an heavenly Inheritance, it is all that I aim at; and the utmost from me you can expect.  
Your Mother was known to be a religious and modest Matron in all the course of her life, extraordinarily addicted to Prayer. A Sampler from whom I exhort you to take, especially in that behalf. To which purpose I have framed these ensuing Directions, to set you onward. I make no doubt but your loving Husbands will herein be my Seconds; whom those that know must confess to be Learned, Pious and painful Ministers; and I think you happy to have met with such above divers that hold themselves of a higher pitch in this world. You know who protesteth, 
Psal. 84.10  He had rather be a Doorkeeper in the House of his God, then to bear a greater sway in more esteemed Mansions; and intimates the Sparrow and Swallows condition, almost to be envied at, that have admittance to nestle and lay their young so near God's Altar. Besides your Names should mind you of good old Sarah in the Old Testament, and Elizabeth in the New, what excellent Patterns you have to follow. And when you read that Timothy (S. Paul's famous Pupil, 
2 Tim. 1.5  and first Bishop of Ephesus) had the first ground of his Catechism, from his Grandmother Lois, and Mother Eunice; you should cast about how you might perform the like to your little ones whom God hath blest you with abundantly. That your Sons may grow up as the young plants, 
Ps. 144.12.  and that your Daughters may be as the polished corners of the Temple; plants growing to trees, that will bring forth seasonable fruit, and corner stones that will hold together, and set forth a building.  
To conclude, I may not omit one passage of that famous Martyr, Dr. Rowland Taylor, (which should take the more with you, because by your Mother you are lineally descended from him); the Chain of Pearl he only left your great Grandmother, his dear wife, (when he last parted from her to suffer Martyrdom) was no other but the Book of Common Prayer; in contriving of which, he had a hand, and which he used only in his Imprisonment, as holding that Book (above all other, next the Bible) the most absolute Directory for all his effectual Devotions. The same Book commend I unto you and yours (my beloved Daughters) as fittest for your use and most complete and warrantable for the grounds it stands upon. 
2 Tim. 4.3  Take heed of itching ears, and damned devourers of widows houses, who under a show of making long prayers, 
Mat. 23.14  misled silly women, to be ever learning, 
2 Tim. 5.7  and never come to the knowledge of the Truth. You see what mischief such Reformers have wrought; which the piety and prudence of manyages are scarce likely in a long time to recover. The Lord keep you and all his from the snares of such Hunters and Stools of wickedness, 
Psal. 94.20  which imagine mischief as a Law. 
Luke 1.74  That we being delivered from the hands of our enemies, both spiritual and temporal, may serve him without fear, in holiness and righteousness all the days of our lives, Which is the hearty Prayer and Conclusion of  
Your aged, careful Father, J. W.   

A Table of the Heads of the following Treatise.  
Which are in General, 

1. A Preparation to Prayer.  
2. Of prayers in private.  
3. Of Prayers in Public Assemblies.    
Particulars of the first part, being the Preparation, are, 

1. The Necessity of Prayer, p. 7.  
2. To whom our Prayers are to be directed. p. 18.  
3. What we are to ask in Prayer. p. 24.  
4 Of external Gestures beseeming religious Devotions, p. 46.  
5 Of Impediments that distract or frustrate our prayers, p. 65  
6 Of Helps for the stirring up and furtherance of our suits, p. 89.  
7. Of waiting for a gracious Answer from God; and the surest Tokens to discern it. p. 100    
Particulars of the second Part concerning Private Prayers are, 

1. Of Personal, or Prayers in secret. p. 117.  
2. Of Household, or prayers in a Family, p. 129.  
3. Of Blessings, and Occasional Salutations. p. 146.  
4. Psalms and Hymns, and spiritual Songs, p. 160.  
5. Of occasional Ejaculations, 178  
6 Of Lamentations, and complaints on sad objects, p. 190  
7 Of Excitations and Encouragements to all kind of Christian cheerfulness, and alacrity, 204    
The third Parts particulars are of 

1. Confessions. p. 227  
2. Deprecations. p. 242.  
3 Supplications or Petitions, 249  
4 Intercessions. p. 257.  
5 Thanksgivings, p. 267.  
6 Praises, p. 277.  
7 Comminations or Curse, p. 288.     

THE DOCTRINE OF PRAYER.  


INTRODUCTION.  Lord teach us to pray, as John also taught his Disciples: Luke 11.1. 
THE Doctrine of Prayer may be termed a fit Direction, collected out of God's Word for the right preparing us to pray, both for our selves and others: as also to praise and give thanks unto God, in Private and Public, for his blessings bestowed upon us.  
It differs therefore from Meditations, Soliloquies, Lamentations, Expostulations, (though thief border near upon it, and may be made good Helps unto it) but hath a greater distance from Ave-maries, or Salutations of the blessed Virgin; as also from Adjurations, such as the High Priest or the Devil used to our Saviour: 
Mat. 26.63  neither Creed said or sung, may be accounted Prayers, but Professions of our faith, upon which our Prayers are grounded.  
For your readier apprehending and retaining that shall be fittest for your practice and progress herein; I shall divide this ensuing Discourse into three parts; whereof the first shall be concerning the due preparations to Prayer: the second of Prayer in private: and the third, of praying in public Assemblies: wherein it were fruitless to heap together all that may be said; (the best Teacher hath left us a pattern to respect our Auditors capacities) I have many things to say unto you, 
Joh. 16.12 1 Cor. 3.2 Heb. 5.12.  but you cannot bear them now. Milk therefore must be the children's diet until their stomaches be fitted for stronger meat. The Preparation comes here first to be thought on:  
Wherein these particulars are especially to be observed. 

1. The Necessity of prayer.  
2. To whom our prayers are to be directed?  
3. What we are to ask.  
4. What gestures are most beseeming our Devotions.  
5 The impediments that are most likely to frustrate or disturb our petitions.  
6. What Helps may most stir us up to further them.  
7. The waiting for a gracious answer from God, and the surest tokens to discern it.    
In none of which (my Daughters) you must expect what might be gathered by me from divers Authors, with my own additions; but such touches only as you may best remember to put in practice. When our Saviour had instructed his Disciples to pray, and shown how prevalent it is with God (if it be continued with importunity) interposing therewith a Miracle in casting out a dumb Devil, (which he shown his calumniatours, that he did not by Enchantments, but by the finger of God;) a certain woman of the company is said to have lift up her voice by way of applause, Blessed is the Womb, 
Luk. 11.27  that bore thee, and the paps that thou hast sucked. But what was the answer she received for so hearty an expression? yea, rather (saith our Saviour) Blessed are they that hear the Word of God and keep it. It is not the applauding of the Preacher, but the edification and practice of the Hearer, that finds acceptance at the Throne of Grace. This therefore we should especially drive at, which is informed and made effectual by continual prayer. The Necessity of which in the first place is duly of you to be considered.   

CHAP. I. Of the Necessity of Prayer.  
OF all Christian duties we find none so much urged in Scripture as Prayer. 
Luk 21.36 1 Th. 5.17  Pray always (saith our Saviour;) continually (saith the Apostle) which convinceth its Necessity. And Experience informeth us, that there were never any so brutish, who acknowledged a God, but also concluded upon it, that he must be sought unto by prayer. We therefore that from heavenly Institution have surer grounds to build upon, 
1 Pet. 2.19  may  
1. From the command of the Father.  
2. From the seconding of the Son.  
3. From the enforcing of the Holy Ghost.  
4. From the honour given to them in Scripture that have been eminent in prayer. As also  
5 From the wonderful effects of prayer. And  
6. From the freedom of it, that cannot be hindered as other duties may.  
And last of all, for that it is the only means, that forceth (as it were) the Almighty, and the special Engine that terrifieth and routeth Satan, and all his Adherents: may well (I say) more peremptorily enforce the Necessity of it to be such, that as outward works of our vocation cannot be performed without Light, the night cometh (saith our Saviour) when no man can work: 
Joh. 9.4.  so no action of ours can be acceptable to God, or profitable for ourselves, except it be seasoned with the salt of prayer.  
1. For the first inducement, Call upon me (saith the Father) in the time of thy trouble, and I will hear thee, 
Psal. 50.15.  and thou shalt praise me.  
For the second, Ask and it shall be given you (they are the words of the Son) seek and ye shall find, 
Matth. 7.7.  knock and it shall be opened unto you. Ask by prayer, seek by reading or hearing, knock by doing good works. And as though all this had been too little, in regard of our dulness, to have once said the word, he reinforceth it again with a promise renewed; for every one that asketh, receiveth, and he that seeketh findeth, 
Ver. 8.  and to him that knocketh it shall be opened. And further, lest this large proffer should make the promise suspected, he backs it with an instance, picked out of our natural corrupt affections; What man is there so perverse among you (saith he) whom if his son ask for bread, 
Ver. 9  will he give him a stone? or if he ask a fish, will he give him a serpent? And that we neglect not, or misapply the inference, by our untoward Logic, he adds for a right application. If ye then being evil, know how to give good gifts to your children, 
Ver. 10.  how much more shall your father which is in heaven, give good things to them that ask him?  
3. For the third, Would the Spirit (think you) when we know not what we should pray for as we ought, 
Rom. 8.26  help our infirmities, and make intercession for us with groan which cannot be uttered, (if prayers were not necessary) for the Saints according to the will of God?  
4. In the fourth place, 
Psal. 99.6.4.  that passage of the Psalmist, Moses and Aaron among his Priests, and Samuel amongst them that call upon his Name; and that of the prophet [If these three men, Noah, Daniel, 
Ezek. 14.14.  and Job, should be intercessors for the putting by of a determined famine and spoil by beasts, sword, or pestilence for the wickedness of the people, they only should save themselves]; what may it intimate unto us, but the prevalence of such men's prayers, where any hope is left, and the heinousness of continued abominations have not quite excluded pardon.  
Fifthly, the wonderful effects of prayer are sufficiently set forth in that of Joshua, 
Jos. 10.12  Sun. (saith he) stand thou still upon Gibeon, and thou Moon in the valley of Ajalon; which was no sooner asked than had, so that there was no day like before it, or after it, that God thus harkened unto the voice of a man. But if this may seem too extraordinary: Elias (saith the Apostle) was a man subject to the like passions as we are and he prayed earnestly that it might not rain, 
Jam. 5.17  and it reigned not on the earth, by the space of three years and six months; and he prayed again, 
Ver. 18.  and the heavens gave rain, and the earth brought forth her fruit. And this makes both for prayers necessity, and excellency: Which (sixthly) may be further thought on, that whereas other duties of preaching, Sacraments, visiting the afflicted, giving of Alms, or the like, may through pressing distractions, want of ability, or opportunity of time and place, be wholly hindered; no time, no place, no calamity whatsoever can prohibit us from the practice of praying. Daniel in the lion's den, Ionas in the Whale's belly; 
Acts 5.16 25  Paul and Silas in the stocks, howsoever imprisoned, find place and space, and scope, to have free access to the throne of grace, to pray, and sing Psalms, and obtain thereby a miraculous deliverance. For here the heart may be inditing of a good matter, 
Psal. 45.1.  when the tongue is plucked out, and cannot be the pen of a ready writer: Here the heart of King Manasses finds knees to bow, when the knees of his body, are so chained, that they cannot move.  
7. Last of all, it would be held a kind of blasphemous position, if the Scripture had not uttered it, that Jacob should wrestle with God, and enforce (as it were) a Blessing from him by compulsion; that by prayer, Moses should stand in the gap, and hold the hand of the omnipotent, and cause him to cry, let me alone, that my wrath may wax hot, 
Exol. 32.10  and consume this people. And against Satan that roating Lion, and spiritual Leviathan, think we that any Magick-spells can prevail, or force of arms, 
Job. 4.2 7  that esteemeth Iron as straw, and brass as rotten wood? no surely, our Saviour will better inform us, that faith of itself may do much, but not wholly to cast out all such adversaries without fasting and prayer. I persuade myself (my daughters) by that which hath been spoken, you are convinced of the necessity of prayer. Now if any scruple and say, God knoweth our necessities before we ask, and hath determined what to do, so that our prayers cannot alter him, and therefore would prove needless: The answer is at hand, that he that hath determined what to do, hath commanded us also to ask; And not Gods secret decrees (which we know not:) but his revealed commands or prohibitions in his word, are the rule of our actions, which we must follow; nay the Son himself must ask that which the Father had ever resolved to grant: Desire of me, and I shall give thee the uttermost parts of the earth for thy inheritance. 
Psalm 2.8.  Now if we prove cold in our ask, our hopes may freeze from obtaining. But may not intruding importunity, rather exasperated justice, then obtain a favour? With men it may, but with the fountain of mercies the striving to enter into the straight gate; and offering violence to the kingdom of heaven, 
Luk. 13.24 Mat. 11 12 Luk 18.5  makes the road way for a pardon. In such a case the unjust judge will do right, to free himself from trouble; much sooner will the Father of mercies be pleased with such holy intrusion, 
Isa. 65.24.  and prevent us with an answer before we call.  
Last of all, we need not fear that our continued prayers should any way hinder the works of our several vocations. The Ploughman in the field, the tradesman in his shop; Martha about her housewifery, may be praying as they are doing, and do the better for their praying. 
Acts 9.12.  Go (saith the Lord to Ananias) and help Saul of Tarsus to his sight, for behold he prayeth. Prayers bring us blessings we little think of; we should think therefore on prayers the more seriously for the enjoying those blessings. For those blessings must needs be of small esteem, that we hold not worth the ask.   

CHAP. II. To Whom our Prayers ought to be directed.  
IT were to small purpose to acknowledge the necessity of prayer, if we know not to whom we may confidently direct our prayers: wherefore this is so punctually set down by our Saviour, 
Mat. 4.10.  that we need not cast about, for further assurance; Thou shalt worship the Lord thy God, and him only shalt thou serve. Calling upon, 
Deut. 6.13 1 Sam. 7 3  praising, and praying to, are the especial kinds of God's worship, which confirmed by our Saviour against Satan in the new Testament, out of the old, to belong only unto God, so shamed the Tempter's claim of it, that he left the field, and dared not to attempt any further. Whence we may observe that neither through the old Testament or new, it can be shown that any of God's people ever prayed to Saints or Angels, but only to God. No saying here of holy Abraham, or holy Peter pray for us; but Thou O God that hearest prayers, 
Psal. 65.2.  unto thee shall all flesh come. But you when ye pray, say, not O Holy mother of God, but [Our Father which art in heaven.] 
Luke 11.2  And it may further be taken notice of, that Angels, (and so Saints) have refused with a kind of indignation, such supreme worship and devotions tendered unto them. Though thou detain me (saith the Angel to Manoah) I will not eat of thy bread; and if thou wilt offer a burnt-offering, 
Jud. 13.16.  offer it to the Lord. St. John being about to worship an Angel, in the same kind, had the same lesson twice given him, 
Rev. 19.10 & 22.9. Col. 2.18.  [See thou do it not, I am thy fellow servant; worship God] Letoy not man therefore beguile you of your reward (they are the words of St. Paul) in a voluntary humility, and worshipping of Angels, intruding intothosethings which he hath not seen. And doth it not stand with common reason, that he to whom we direct our prayers should be omniscient, that knows the heart; and Almighty, to be able to help us in all our extremities; and omnipresent every where, to be always at hand when we call upon him? Otherwise we might play the hypocrites with him, say one thing, and mind another; or fail of our purpose in craving for that from a party who cannot relieve us. For what creature may we well imagine to be every where? or able to help us at all times? or that understandeth our very thoughts long before? 
Psa. 139.1.  but only our Father which is in heaven? This Satan perceives to be most destructive of his Designs, and therefore sets all his Engines a-work; that where he cannot befool men against Nature, to think that there is no God: he might at least so puzzle them what that God should be, that most should hold him to be no other than they and their Leaders have fancied. By such means gods became multiplied according to the number of Cities or Nations: 
Jer. 2 28.  and thus (as it were) upon the turn of a hand, The glory of the God of Israel, was turned into the similitude of a Calf that eateth hay. 
Ps 106.20  Out of the same forge came in Molocks and Baal's, with innumerable abominations, and heathenish Superstitions. In all which the pretence hath been ever among the sagest, That the true God was only worshipped by such Intercessors, or representations; but the Vulgar foared no higher than that they saw, and most agreed with their humour, both coming under the Apostles reproof, Ye men of Athens, 
Act. 17 22 and 29. — We ought not to think, that the Godhead is like unto Gold or Silver, or Stone graven by Art or man's device. Those that make such puppets are like unto them, (saith the Psalmist;) 
Psa. 115.8  that is, senseless and blockish, as they are. For God is a Spirit, 
Joh. 4.24.  and they that worship him, must worship him in Spirit and Truth. Those that tell you that statuas and Images, are good memorial to mind us what we should worship; you may answer, 
Psal. 19  That the Heavens declare the glory of God, and all other Creatures his handy works, direct us to the worshipping of him, that made them. Thus shall ye say unto them (as the Prophet charged the Israelites, to tell the Idolatrous Chaldeans) in their own language, The Gods that have not made the heavens and the earth, 
Jer. 10.12.  even they shall perish from the earth, and from under those heavens. Images for Worship (saith another) are but Teachers of lies, 
Hab. 2.18.  and the promoters of the Doctrine of Devils. 
2 Tim. 4.1  They may otherwise have an Historical use, and adorn buildings; but for Worship we have the Words direction; not a painted Crucifix, to set before the foolish Galatians Christ crucified. 
Gal. 3.1.   
And for Remembrance of our Saviour's Passion, why should not the Breaking of bread, and drinking of wine in the Sacrament of his last Supper, be accounted the best Art of Memory, seeing he himself hath taught us, Do this in remembrance of me? 
Luk. 22.19  And would not any wise man take the Sermons of our Saviour, and the Writings of his Apostles to be better Relics than a chip of the material Cross, or the showing of Saint Peter's Chains, to inform us what they taught for our salvation, or did for our imitation.  
Last of all, Against the Proctors for praying to Saints or Angels, that which our Saviour replied to the Lawyer may be well made use of, 
Luk. 10.26  What is written in the Law? how readest thou? Can you show me any Precept or Example of such prayer throughout all the Old or New Testaments? Or can we think in reason, that Saints will be more ready to hear, or tender our wants, or promote our Petitions, than our blessed Redeemer, and our only Mediator and Advocate Christ Jesus.  
The Woman of Canaan found small comfort upon earth of Saints Intercession: 
Mat. 15.23  Send her away (say they) for she cryeth after us. We believe the Saints are most happy in heaven, and honour their persons and memory here on earth in appointing Holy-days wherein their Do and Doctrine are commended to our Assemblies for their pious Imitation: But what they know of us, or may do for us by way of Intercession in heaven, is not revealed unto us. Build you therefore upon certainties (my Daughters) Christ hath taught you to say, [Our Father which art in heaven,] and the Church wherein you were borne and baptised, teacheth you accordingly, That when you direct your Prayers severally, to any of the Persons (in whose Names you were baptised) or jointly to the Blessed Trinity, you direct them to One God, which is Three in One, and One in All. And as many as walk according to this Rule peace be on them, and mercy, 
Gal. 6.16.  and upon the Israel of God; which prevailing with God they shall the more comfortably and assuredly enjoy, if they take with them (as an Antidote) Saint John's conclusion, [Little children, 
John 5.13  keep yourselves from Idols.   

CHAP. III. What we are to ask in our prayers.  
TO know the Necessity of Prayer, and to whom we are to pray, will but little avail, if we are not well advised what to ask. 
Joh 21 22  Peter may inquire what shall become of John, but receive a check, What is that to thee? Inquire not after that which belongs not to thee; do that I bid thee, Fellow thou me. And when the mother of Zebedees' children, became a suitor for the preferment of them to that which they were uncapable of, 
Mat. 20.20  we know what a cold satisfaction they obtained from our Saviour, 
Mar. 10.35  Ye know not what ye ask. Neither the joint petition of the Apostles afterwards concerning an earthly Kingdom found better success. 
Acts 1.7.  It is not for you to know the times and seasons which the Father hath put into his own power. Those therefore that trust to speed, must petition only for those things, which may be convenient for them to receive, and for God to grant, as the entrauce to our Liturgy tells us: They must ask those things which are requisite for the soul and body. Otherwise their prayers may be turned into sin, 
Psa. 109.7.  and instead of an expected Blessing, a deserved curse may fall upon them. 
Gen. 27.12  The caveat therefore of the preacher, as well for the mouth, as for the foot, is to be observed of all suitors that shall present themselves before the throne of grace.  
First, learn by hearing, what to do, before thou tender a fool's sacrifice (without consideration) in hope to obtain: 
Eccles. 5.1  and be not rash with thy mouth, and hasty with thy heart, to multiply many words where few would be more to the purpose, and better accepted; for how can it choose but prove lost labour, to beg that of God which may not be granted by reason of his revealed will to the contrary? Hence the salvation of Judas, and damned spirits, the foreknowledge of the day of Judgement, and secrets of God in election or reprobation of this or that party, must not come within the compass of our petitions. And if the tree must lie where it falleth, 
Eccles. 11.3.  and the condition of the dead from worse to better be unchangeable, those Masses, dirges, and prayers for any friend departed, may very well be spared, which some are so missled to purchase, and others to sell at so dear a rate: for who hath required this at your hands? 
Isa 1.12. Psal. 49.8  It cost more to reedem a soul, therefore that must be let alone for ever: upon the same ground Samuel might not pray for Saul, nor Jeremiah for preventing Judah's captivity, where the immutable purpose of God, was once made known unto them. Things then spiritual, which concern our salvation; and temporal that make for our preservation in the condition God hath put us, or furtheering us to a better, according to his good will and disposition, not our restless and itching ambition, must be the line and compass of our approvable devotions. And this brings in that confidence the beloved disciple speaks of, That if we ask any thing according to his will, he heareth us: 
Joh 5.14.  and if we know that he heareth whatsoever we ask, we know we have the petition that we desired of him. Many scruples are here suggested, whether we may pray for one blaspemously sinning to death? or obstinately standing excommunicate, or rebelliously persecuting the Church and State, seeing the petition of the Psalmist is express, Stand up O Lord God of hosts, 
Psal. 59.5.  thou God of Israel, to visit all the heathen, and be not merciful unto them that offend of malicious wickedness. But the Prophet's prayer runs against those that God shall find so, not against such as we in passion may censure to be so; for we are to hope the best of all, and condemn not, 
Luk. 6.37.  lest we be condemned. May not a persecuting Paul become an Elect vessel, 
Act. 9.15.  and a forsworn Peter go out and weep bitterly? But of this more, when we shall speak of execrations hereafter. What we are to pray for? Sufficient limits may be found in that heavenly pattern which our Saviour hath left for that purpose; 
Mat. 26.75.  consisting of a Preface, petitions, and a conclusion. In the preface the first word (as we have it) [Our] minds us of unity, and respect to our brethren, as well as of our selves, excluding dissension, that frustrates our best intentions, as also respect of persons in preferring the rich before the poor, and censuring others as being not capable of God's mercies equally with ourselves. The second word [Father] assures us of acceptance, tells us we are all brethren, and that we need not to make our addresses for our wants to others, whom we may not term fathers, he having will and power to supply us, and dislikes that we should seek further, in hope of speeding better: for we have not received the spirit of bondage again to fear; 
Rom. 8.15.16  but we have received the Spirit of Adoption, whereby we cry, Abba, 
Gal. 4.6.7  Father.. This Spirit itself bearing witness with our spirit, that we are the children of God. That which follows [which art in heaven] makes pilgrimages to shrines and relics superfluous, and superstitious. 
Psal. 25. Psal. 121. Psal. 122.  For it lifts up our hearts to heaven, and heavenly things, as the Psalmist teacheth us. I lift my heart to thee, and unto thee do I lift up mine eyes, O thou that dwellest in the heavens. 
joh. 17.  Which our Saviour's practice confirmeth; These words spoke Jesus, and lift up his eyes to heaven, and said, Father, the hour is come. And tells us moreover, that we have an overseer who looks into all our thoughts, words, 
Ps. 113.5.  and works; Who is like unto the Lord our God, who hath his dwelling so high? and yet humbleth himself to behold the things that are in heaven and in earth? The Petitions that succeed, are by some made but six, but (without quarrelling) may be reckoned seven. In which the order of them show, that spiritual things are to be first looked after, 
Mat. 6.33.  and prayed for, before temporal; according to that of our Saviour, first seek the Kingdom of God, 
Mat. 6.33.  and the righteousness thereof; and then temporal matters shall be added as an advantage. In which respects Solomon's choice pleased God in praying for wisdom, 
1 King. 3.11.  before riches and honour: for what shall be best for us, we shall not want, if we prefer the first petition, the Hallowing of God's Name, before all temporalities. Of this Moses and St. Paul were so tender, that the one wished to be blotted out of God's book of life. 
Exod. 32.32 Rom. 9.3.  The other to be accursed from Christ, rather than an aspersion should be cast on God, either of impotency in not being able, or breach of promise, as not performing what he had of his free bounty undertaken for his Church, to bring to pass. The Hallowing therefore, and glorifying and extolling above all things, of the infinite Majesty of God's Name, is the thing that we are to esteem of above our own salvation. And [Name] here which signifies God's Essence, Attributes, and Commands, must be conceived to be no other but that which we were baptised in, including both Father, Son, and Holy Ghost, who being of one essence, must needs by the same Act of ours, equally be honoured, or dishonoured.  
The second petition [Let thy Kingdom come.] Instruct us, that next after God's glory, the good of his Church must be respected and prayed for, that being militant here, as it ought, it may triumph hereafter, as it expects. Any thing therefore that may derogate from this, must be so far from our prayers, that it be rejected as the subject of our chiefest detestations.  
Thirdly, [Thy will be done in earth, as it is in heaven;] guideth all our desires and petitions to be regulated by Gods will revealed in his word: the resisting or declining from which, must not once come within compass of our thoughts, much less of our petitions. And now when we descend to beg for supplies in our own behalf,  
The fourth Petition [Give us this day our daily bread;] how in every word doth it lesson us to exclude exorbitances? [Give] not as due, but of thy mere bounty; not to one that hath of his own, but to those that of unfeigned necessity are forced to beg with us; not for themselves only, but for their brethren too, who must do the like for them also: rich and poor are at God's gate of mercy, must be equally supplicants, and that for present supply. [This day] our daily bread must be conferred on us, by a continued liberality: where under the name of bread, are contained apparel, dwellings, all things necessary; to teach moderation to be used in all God's blessings, so that superfluities make not up any part of our petitions. And that these blessings be not hindered by our sins,  
The fifth petition puts in a caveat [forgive us our trespasses] as we forgive them that trespass against us. The condition here expresses the obligation that lies upon us, of forgiving others, if we hope to be forgiven of God ourselves; I say therefore (saith our Saviour) bless them that curse you, 
Mat. 5.44.  do good to them that hate you, pray for them that despitefully use you and persecute you. So that an irreconciled petitioner in God's Court of Requests, is like (as you see) to find no audience. And as not for the remission of his own debts, so neither to be freed from the assaults and hazards of ruining temptations, which makes up the sixth request to be granted of him that only can keep us from, and deliver us in the strongest combats of the World, the Flesh, and also against the most impetuous incursions of the Devil himself, desired in the seventh and last Petition.  
All these show so sufficiently what we are to ask, that we need not cast about what besides we should pray for: for the Articles of the Apostles Creed show but the condition of that Kingdom, whose coming and prosperity we pray for in the second Petition. And what is the loving of God above all things, and of our neighbour as ourselves, but (the substance of the ten Commandments) that we desire in the third Petition, That the will of God may be done by us here on earth, as it is in Heaven by the Saints and Angels. For the more assured obtaining of all which petitions, the Conclusion adds this confidence, For thine (O Father) is the Kingdom] therefore thou wilt; the Power] therefore thou canst; the Glory] therefore in honour, thou art (in a sort) by thyself engaged to tender the prayers of thy children, subjects, and humble Supplicants, and dismiss them with the Seal of Amen set to their just requests. You cannot therefore (my Daughters) be ignorant, what to pray for, or what to decline as impertinent to your Devotions, being so compendiously instructed by our Saviour's own heavenly Directory. It will do well therefore in the next place to take some notice what Gestures in our Prayers may be most conveniently used.   

CHAP. IU. Of External Gestures beseeming Religious Devotions.  
HOwsoever Superstition, as praying in an unknown tongue upon Beads, before a Crucifix, or the like, be as wild Goards; 
2 Kin. 4.40  that thrown in among good herbs makes the pottage deadly, yet a distinction must be ever made between that and due reverence. This is required not only of the mind, but also of the Body. 
Exod. 4.5. Josh. 5.15  Moses. and Joshuah must put off their shoes when they approach near to have conference with God. Job, 
Job 42.6.  that was somewhat too forward upon his integrity, when the Lord had schooled him, was quickly brought to profess, that he abhorred himself, and repent in dust and ashes. And it may well be thought, that the heavy doom pronounced against the Intruder at the King's Marriage Supper for his Son, 
Mat. 22.13  without a Wedding garment, was especially inflicted upon him for his irreverence in that behalf. For would an earthly Prince endure a Tradesman invited by him to a Feast, to come regardless out of his shop, in his worst Apparel, without respect of the Person, or place, or honour of his Superior, that vouchsafed so much to own him? Joseph must not be presented to Pharaoh without trimming, 
Gen. 41.74  and changing his raiment. And what ado was there with the Purification of the Virgins, 
Esth. 2.12.  before they were thought fit to come into Ahasuerus his presence? To this purpose God himself lessoneth grieved Aaron for the unexpected death of his two rash sons Nadab and Abihu, I will be sanctified in them that come nigh me, and before all the people I will be glorified. It is a plot of Satan to brand due reverence of the body with the scandal of Superstition: Bowing at the name of Jesus, standing up at the Creed; kneeling at the Receiving of the Blessed Sacrament of the Lords Supper, must be held with some Superstitious, & to smell of Popery, as though it were too much for him that created the body aswel as the soul, to have the due reverence from both. And because Papists are too peevish in over acting, we should perform nothing at all. That mean therefore must be kept between warrantable Ceremonies and superstitious fooleries; that in detesting the one, we prove not profane in the other. Herein our Church hath been very careful and judicious, in giving a reason of Ceremonies, in a Preface to our Leiturgy, why some be abolished, and some retained: which those that dislike, will dislike any thing that comes not out of the forge of their own fancies, and that most commonly (as our fashions) endures no longer than the starting up of another whimsy, whose novelty takes more with the people; 
Judas.  such clouds without water, fruitless trees, raging waves of the sea, foaming out their own shame, gifts without grace, shifts without blushing, drifts without the least touch of conscience and Christianity, our late experience hath taught us how ruinous they prove to Church and Commonwealth. The smarts whereof should rather make us to recollect ourselves, and recover that we have lost both in external and internal Devotions, then to proceed in such dangerous ways which in the end must needs undo us; for this falleth in with that of the Prophet, 
Jer. 18.15 16, 17.  Because my people have forgotten me, they have burnt Incense unto vanity, and they have caused them to stumble in their ways from the ancient paths to walk in paths in a way not cast up, to make their Land desolate, and a perpetual hissing. Every one that passeth thereby, shall be astonished, and wag his head. But mark the issue if timely repentance prevent it not) I will scatter them as with an East wind before the enemy, I will show them the back, and not the face in the day of their calamity. Amendment therefore for the present, and prevention for the future, will prove at this time especially, more seasonable, than complaints for that which is past, and cannot be recalled.  
That which the Apostle requireth, 
1 Cor. 14.40  [Let all things be done decently and in order,] is of a large extent, and hath a more evident reflex in our devotions upon the outward postures of our body, than the inward affection of the mind.  
Such Gestures therefore as these;  
(1. Casting our eyes on the earth, and smiting our breasts as unworthy to behold heaven by reason of our falsehearted exorbitancies.  
2. Standing up at the Creed in token of our free profession of it, and resolution ever to stand to it.  
3. The lifting up of our eyes and hands to heaven, as to the Mercy-Seat of that only God, to whom only our prayers are to be directed.  
4 Strong cries and tears, 
Heb 5.7.  which make our Supplications prevalent with him that puts them in his bottle, and is able to save us from death, provided they be as well meant, as they are oftentimes expressed.  
5. Bowing of the head and body.  
6. Kneeling on the knees.  
7. Prostrating our whole body upon the earth;) have pattern and warrant in Scripture, and may be used of us in our private or public devotions, as variety of occasions shall be offered.  
1 For casting down the eyes to the earth, as unworthy to look on heaven, and smiting his breast, 
Luk. 18.13  were the penitent Publicans postures, that went home more justified thereby, than the self-pleasing, vaunting Pharisee. 2. 
Ps. 106.30  Phineas stood up and prayed, therewith executing judgement (the word bears both senses) and so the plague ceased. 
Judg. 3, 26  Eglon the fat King of Moab had so much goodness in him, as to rise from his seat when he was to hear a Message from God. And may Christians hold it superstitious to rise up reverently when their Faith is to be professed? And Glory be to the Father, and to the Son, and to the Holy Ghost, in acknowledgement of the blessed Trinity, to be given unto God?  
3. Moses holding up his hands that purchased victory against Amalek: 
Exod. 17.11  David's. practice and prayer, I have lift up mine eyes unto the hills from whence cometh my help. 
Psal. 123.1 Psal. 141.2  And let the lifting up of my hands be as the evening sacrifice. Our Saviour's confirmation in that excellent prayer for his disciples, [These things spoke Jesus, 
Joh. 17.1.  and lift up his eyes to heaven, and said] are uncontrollable patterns for the lifting up of our eyes and hands to God in prayer. 4. And he that observeth David's watering his couch with tears by night, 
Psal. 6.6.  and mingling his drink with weeping by day: 
Psal. 102.4.  Jeremies wishing his head to be a fountain of tears: 
Jer. 9.11.  St. Peter's bitter tears, 
Luk. 7.38.  and Mary's bath of tears for our Saviour's feet, and towel of her locks, to wipe them, must acknowledge that tears with prayer, make a happy mixture to procure pity from him who shed tears over Jerusalem, and wept in compassion with the sisters, 
Luk. 19.41 Joh. 11.35.  that lamented their dead brother Lazarus. For bowing the knees and body; that humble posture of the afflicted Israelites, when they received the hopeful message of their deliverance, may be a lending case to be imitated, when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction: Then they bowed their heads (saith the Text) and worshipped. 
Exod. 4.31.   
And what can be the meaning of that prohibition from falling down, and worshipping images, or any other similitudes in the second commandment? but that God hath retained unto himself, such a religious worship of the body.  
Those that make scruple of such kneeling in prayer, must needs set themselves against that solemn proclamation of the King of heaven; I have sworn by my self, the word is gone out of my mouth in righteousness, 
Isa. 45.23  and shall not return; That unto me every knee shall bow, and every tongue shall swear; The same posture, when we find allowed to our Saviour incarnate [that at, 
Phil. 2.10.  or in the Name of Jesus, every knee should bow, of things inheaven, and things on the earth, and things under the earth] confirmeth the Oneness of the Son with the Father; which novelists now question, and make it their glory to cavil at, where confutation is impossible. 
1 King. 8.54  Solomon (with these now masters) for kneeling on his knees, and spreading of his hands toward heaven, in his dedication prayer of the Temple, 
Dan. 6.10.  shall be held unwise. Daniel, for praying on his knees three times a day, shall be scarce thought worthy to be beloved. And Saint Paul might save his labour for bowing his knees to the Father of our Lord Jesus 
Ephes. 3.14  Christ, in the behalf of the Ephesians, because sitting (as many do at Sermons with their heads covered) would be fare more easy, and in those men's discipline, do as well.  
And last of all, when I find my Saviour falling on his face, 
Matth. 26.39  and praying [O my Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as thou wilt.] I should hold him far from superstition, that in time and place, and where it may be fitly performed, shall prostrate his whole body, or do more (if it were possible) put his face between his knees (as Elias did on mount Carmel) in adoring him in whose book are all our members written, 
1 King. 18.24.  and day by day were fashioned when there was yet none of them. 
Psal. 139.16.  With great judgement therefore is the 95 Psalms, set in the fore front of our leiturgy, as a preface to the ensuing devotions; wherein that passage [O come let us worship & fall down and kneel before the Lord our maker] consorting with that in the 132. [we will go into his Tabernacle, we will fall low before his footstool] should shame the irreverent behaviour of too many in the house of prayer; which Turks and Infidels would hold abominable to be used in their Idol Temples. Moreover (wherein women most offend) God house is not a place for the displaying of plaited hair, 
3 Pet. 3.3  or wearing of gold, or putting on of apparel, or outvying one another, in more than the 24 fashions of the daughters of Zion, (taxed particularly by the prophet) but for meek and quiet spirits, 
Isai. 3.16  to humble themselves before God, to set forth his most worthy praise, to hear his most holy word, and to ask those things that be requisite as well for the body as the soul. And that is not to be slighted, 
1 Cor. 11.  which the Apostle reproves in the Corinthian Assemblies; that men presumed to pray with their heads covered, and women, with their heads uncovered. I would have you (my daughters) so to look to your feet, when you enter into the house of God, that your devotions through irreverent unseemliness, prove not the sacrifice of fools.  
It was the modesty & humility of some of your fore-mothers not to seat themselves in the Church, before they had performed a reverend respect to the Minister then officiating: which howsoever the high spirits of these times hold derogatory to their greatness; yet the Son of God will take it as done to himself, if it be done to the meanest of his, 
Matth. 10.41  for his sake: And the B. Virgin his mother will inform the stateliest, that God will exalt the meek and humble, when the mighty shall be put down from their seat, 
Luk. 1.52.  and the rich sent empty away. This submiss and religious deportment of the body in God's worship, hath been too shamefully neglected amongst us; surely such, that slight Gods Ministers so much, would hardly be induced to wash their Master's feet with their tears, 
Luk 7.38.  and wipe them with their curled locks; but those that have ears to hear will hear.  
1. Bowing of the head. And,  
2. The body to the earth. 
Gen. 24.26 52 Psal. 9 6.   
3. Kneeling.  
4. Prostration or falling on the face.  
5. Lifting up of the eyes to heaven.  
6. And spreading forth the hands to the same place: 
Mat. 26.39 Jo. 17.1.  as also,  
7. Smiting of the breast with the penitent publican, are postures of the body warranted to be used by precept and practice, 
1 King. 8.22.  out of the word of God; which if they were seasonably and devoutly frequented more of us, 
Luk. 18.13  in our private and public prayers, according to the example of our religious predecessors, 
Mat. 23.6  would better than any Jewish phylacteries, or fringes, put us in mind of the weight of the business we are about, set an edge on our dulness, 
Deut. 6.8.  and stir up others to offer violence (as it were) and take by force the kingdom of heaven; 
Jam. 5.16. Mat. 11.12  but this sacred fervency will meet with many Impediments to be considered in the next place.   

CHAP. V Of Impediments that disturb or frustrate our Prayers.  
PRayer is so effectual against Satan and all his drifts and depths, that he sets his utmost plots and stratagems to frustrate or hinder it; and therefore, he that seriously composeth himself to prayer, shall be sure to meet with a world of Impediments. Amongst which these especially may be taken notice of to be carefully opposed.  
1. Wand'ring thoughts.  
2. Presumption.  
3. Ostentation.  
4. Superstition.  
5. Bosom sins retained.  
6. Irreconciliation.  
7. Despair.  
1. Concerning wand'ring thoughts, we should eespecially attend that caveat of the Apostle, 
Jam. 1.5.  If any man ask wisdom, let him as kit, (not by by Intercession of Saints or Angels) but of God himself, that giveth to all men liberally, and upbraideth not.— But let him ask it in faith, nothing wavering, for he that wavereth is like a wave of the sea, driven of the wind, and tossed; and let not that man think that he shall receive any thing of the Lord. Such people in our Saviour's censure honour him with their lips, 
Mat. 15.8.  but their hearts are far from him. Say one thing, and mind another; pretend Love, but seek him for the Loaves; 
John 6 26  and are carried away with the contemplations on their Wives, 
Luk. 14.16  and Farms, and Oxen, (and perchance worse fancies) in the midst of their Devotions. This is an inbred Disease, and an infectious weed of original corruption, which must be grubbed up by Higaions, and Selahs, and hosannah's, used to raise Attention and Intention (as some probably think) in the Old Testament; and by that of the Apostles, Lord increase our faith, 
Luke 17.6  in the New; 
Mat. 23.5.  which will prove more effectual than any Pharisaical Philacteries.  
2. The next Impediment may be held Presumption, which swells up the thoughts of its own worth, and accounts it a kind of indignity, not to have audience before others. The wise man sets them forth in their native colours: 
Pro. 30.12  There is a generation that are pure in their own eyes, and yet are not washed from their filthiness. Those will tell you (as the Prophet informeth) Stand by thyself, 
Isal. 65.5.  come not near to me, for I am holier than thou: but what is the Lords censure of them in the very same place? These are a smoke in my nose, and a fire that burneth all day, with whom he is incensed so far, that he will destroy such Murderers, and burn up their City. 
Mat. 22.7.  What the Pharisee got by his presumption, and the Publican by his Humility in prayer, our Saviour tells us; 
Luk. 18.14  The one went home more justified; what the other got, we read not. It is a substantial Introduction therefore in the beginning of our Church-book, that would have us to confess our sins with an humble, lowly, penitent and obedient heart, that we may obtain forgiveness of them by God's infinite goodness and mercy.  
3. Therefore how can we presume that those Prayers shall be acceptable which are accompanied with an Ostentation of Imaginary gifts, and spun out in length, to beg applause rather of tired hearers, than a blessing from God, or an intelligent Amen from the most part, that know not what to make of them? You (my Daughters) may learn of our Saviour, 
Matth 6.  that such Fast, Prayers, and Almsdeeds, that are done only to be seen of men, have no further reward then a windy approbation: but those that sow the wind, can expect no better crop then a whirlwind, 
Hos. 8.7.  (as the Prophet tells them) which shall yield no meal, and if it do, strangers shall swallow it up.  
4. As Ostentation, so superstition is to be avoided. External Ceremonies for Order, Decency and Solemnity, (no way crossing God's word and agreed upon by prudent and religious Superiors,) are to be conformably submitted unto; but to turn Sacraments into Sacrifices, make a God of a piece of Bread, attribute little less to the Cross then to him that was crucified upon it, make masters of Requests of Saints and Angels, without commission from the Lord of all; nay, having prohibition to the contrary, and the like: this can procure no further grace at God's hands than that the Prophet expresseth, 
Isai 1.12.  Who hath required this at your hands? Such Oblations and Incense are vain and abominable unto me; as the cutting off a dog's neck, 
Isai. 66.3.  in stead of sacrificing a Lamb. Let Nadab and Abihn take heed therefore, (though they be Aaron's sons) how they bring in strange fire before the Lord, 
Leu. 10.1.  which he commanded them not, lest they more than scald their fingers. For where a command lies, that must be punctually observed, we must think that our inventions will not take better in God's Worship then his own prescriptions.  
5. But suppose us free from Superstition, yet a greater Impediment may frustrate our prayers, and that is, a bosom sin, which most foster as a Favourite. But this must be outed with the rest, if we expect any favour from him that heareth prayer. 
Psal. 65.2. Joh. 9.31.  We know, (said the poor cured blind man) that God heareth not sinners; which was David's profession in his own experience. 
Psal. 66.16  If I incline to wickedness with my heart, the Lord will not hear me. Fain would the young man that came running to our Saviour, have kept his pelf with theinterest that he made suit for in the Kingdom of heaven; but when our Saviour had discovered that bosom impediment, he went away grieved, 
Mat. 10 20  (saith the Text) and (for aught we read) never returned: so impossible is it to make Christ and Belial inmates. All sins must be sincerely repent of, before any prayers can be prevalent. Let Joshuah be never so earnest with all the Elders of Israel, by reason of their unexpected Defeat received by the men of Ai, 
Josh. 5.7, ver. 13  yet no other answer from God can be obtained then this, There is an accursed thing in the midst of thee, O Israel, thou canst not stand before thine enemies until ye take away the accursed thing from amongst you. This is that the Apostle aimed at, when he importunes so earnestly his newly converted Corinthians, 
2 Cor. 13.5  Examine yourselves, whether you be in the faith, prove your own selves; Know you not your own selves, that Jesus Christ is in you except ye be Reprobates? Now Jesus Christ never harboureth where a bosom-sin keeps residence. The Prophet David's prayer therefore in this case must make way to our Prayers. 
Ps. 139.23.  Try me (O Lord) and seek the ground of my heart. Prove me, and examine my thoughts. Look well if there be any way of wickedness in me, and lead me in the way everlasting. In which way  
6. No happy progress to be expected, if we that sue for God's peace should come unreconciled to our brethren. Saint John gives him the plain lie, 
1 Joh. 4.20  that professeth he loveth God, and hateth his brother; for (saith he) he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? That we see more effecteth then that we hear of; and all will say, I will trust mine own eyes rather than another's report.  
But how irreconciliation with our brethren, voids all our addresses to God, we need be lessoned no farther then from our Saviour's own mouth.  
First, Where he tells us, that all our Oblations will be frustrate, 
Math. 5.25  if a jar be depending between us and our brother; and therefore agree with thine Adversary, and that quickly (saith he) whiles thou art in the way with him.  
Next, what shall we say to that, that our trespasses are desired to be forgiven us, no otherwise, then upon this (repeated condition again, and again most strictly to be observed) As we forgive them that trespass against us. 
Mat. 6 14, 15   
And lastly, is not that a thundering censure denounced upon that Caitiff that took his Brother by the throat for a few pence, when his Lord had acquitted him for so many Talents? O thou wicked Servant, 
Mat. 28.32  I forgave thee all that debt because thou desiredst me, shouldst not thou have had also compassion on thy fellow servant, even as I had pity on thee? And you may read what follows, Take him Tormentors, not a penny to be abated; those that afford none, shall find no mercy. And the application is from him that propounded the Doctrine, 
ver. 35.  So likewise shall my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses.  
7. Lastly, Distrust and despair take away all ground of prayer, and turn us into the Land of Nod with Cain, to denounce with a guilty conscience, 
Gen. 4.13  Mine iniquity is greater than it my be forgiven; or politicly to hang ourselves with Achitophel, or to give a name to Acheldama with Judas. Such Murderers and Traitors prevent as it were Gods judgements, and suppose the pains of hell more tolerable than a guilty conscience.  
Let it be your care therefore (my Daughters) with your prayers to beseech God amongst other blessings, to remove from you these forementioned Hindrances of prayer. 
Gen. 15.11  Abraham had much ado when he sacrificed, to keep off the fowls from devouring it. And Joshuah the High Priest shall no sooner present himself a poor and ragged supplicant for restoring of his captive Countrymen, 
Zech. 3.1  but Satan will be at his right hand to resist him. But resist the Devil (saith the Apostle) and he will flee from thee. 
Jam. 4.7  That is done not by force of arms, nor fasting only, or almsdeeds (howsoever otherwise commended) but by continued and devout prayers, gronnded upon that of our Saviour, lead us not into temptation, but deliver us from evil. And with this being put to flight, if the evil spirit return again with seven worse than himself, 
Luk. 11.26  of his undermining companions. The shield of faith will be sufficient to quench all his fiery darts, being managed with continued prayers and supplication in the spirit, and watching thereunto with all perseverance, as the Apostle assures us, 
Eph 6.18.  more fully to be handled in that which follows.   

CHAP. VI Helps for the stirring up, and furtherance of our suits.  
HE that intends to build a tower, 
Luk. 14 28  (you may find whose observation it is) first sits down, and counts the costs what it will amount unto, lest haply when he hath laid the foundation, and is not able to compass it, all that behold begin to mock and say, This man began to build, and was not able to finish it. In this the case of such, that shall make their addresses to God by prayer, is in a manner represented. All kind of snares, distractions, seductions, impediments, shall be cast in his way; that except preventions, and helps come from above, and are circumspectly used of us, our best intents will but prove attempts, like a foundation that wants a purse to complete the building. The helps that herein will best further us, may be reckoned to be,  
1. Meditation.  
2. Vows.  
3. Fasting.  
4. Almsdeeds.  
5. Visiting of the sick and distressed.  
6. Frequenting pious and lawful assemblies.  
7. Putting on the whole Armour of God, whereby we may be able to stand in the evil day, 
Eph. 6 13.  and having done all, to stand. 1. How meditation and prayer mutually help each other, the Psalmist showeth in his early, and earnest prosecution of them. Ponder my words (O Lord) and consider my meditation. 
Psal. 5.1.  O harken thou unto the voice of my calling, my King and my God, for unto thee do I make my prayer: my voice shalt thou hear in the morning (O Lord) in the morning will I direct my prayer unto thee, and will look up; which when he had done in a serious turning over three books, the book of Nature, the book of Scripture, and the book of Conscience (which always lie open for all to look upon) he shuts up his religious speculation with this supplicant conclusion, Let the words of my mouth, and the meditation of my heart, be always acceptable in thy sight, 
Psal. 19.14.15.  O Lord my Strength and my Redeemer. This was holy Isaak's practice (no doubt from the institution of his good father Abraham) he went out to meditate in the field at eveningtide (to pray saith the margin in our last translation;) intimating, 
Gen. 24.63.  that prayer and Meditation be of such affinity, that prayer without meditation is as a messenger that runs without his errand. 2. Vows may pass also as helps to prayers upon deliberate meditation, 
Jer. 23.32.  otherwise they may prove rash and sinful. Those that we have made by our Godfathers and Godmothers in our Baptism, to forsake the devil, flesh, and world; with all their pomps and vanities, might hold us in a right course, without any monkish by-laws or further impositions of our own, if they were as well kept, as they are wisely set down in our Catechism: But such is our wavering weakness, and itch after Novelties, that we must needs have a new lesson, before the old be learned, and Manna from heaven shall not relish, if it grow too common: you should do well therefore (my daughters) not to vow more than you have undertaken to do already, or else to vow no otherwise then that it may tend to the performance of that which solemnly before God and his Church, you have undertaken. For though the obedience of the Rechabites to the commands of their Father Jonadab, 
Jer. 35.19.  be approved in Scripture, as an ensample for observing the fifth Commandment, yet the Pharisaical tye; for their Corban, that exempted children from obedience to their parents, or relieving them in their necessity, is branded by our Saviour, as an attempt which justles aside God's law that man's Traditions might take place. So wise we would make ourselves, to perfect God's Text with our marginal notes, and give order for a director way to heaven, than he that is the way, 
John 14.6.  the truth, & the life, had leisure or pleasure to leave behind him. Notorious are the sad consequences of Jeptha's inconsiderate vow. 
Judg. 11.39.  And what would saul's for killing Jonathan? 
1 Sam. 14, etc. 25.  and Davids for massacring Nabal with his whole family, have wrought, if God in mercy had not interposed? Our vows therefore (when we make any extraordinary) must be, 1. Warrantable by God's word. 2. Fit for our condition of life. 3. Concerning things in our power. 4. Injurious to none. 5. Changeable upon necessity. 6. Referred wholly to God's glory, and the good of the Church and commonwealth wherein we live. 7. No way exempting from performance of any Christian duties that justly belong unto us. Vows or resolutions so qualified, may be a quickening helps to our prayers.  
As, 3. Fasting must be acknowledged to be, which is commonly joined with prayer. 
Mat. 17.2.  Our Saviour. mentioneth a kind of devils that goeth out, not by prayer only, but by fasting, joined with prayer. Where fasting staves off sensuality from hindering our prayers, which only do the deed, that fasting fitteth us for. Those that cry down our Lent fasts, ember weeks, fasting on holiday eves, according to prescribed order in our Church, may as well take exception at the appointed day of atonement for the afflicting of souls in the old Testament, 
Leu. 23.26 Num. 29.7. 1. Cor. 9.27  & St. Paul's bringing under, and subjecting his body in the new, without which his preaching would not free him from a cast away. You shall do best therefore (my daughters) to keep these good and warrantable orders in your families. Your Almsdeeds will be the larger: which help on prayers, 
Act. 10.4.   
4. In the fourth place. Cornelius (saith the Angel) thy prayers, and thy Almesdeeds are come up as a memorial before God; provided always that neither these, nor fasting be tainted with Pharisaical vain glory, 
Matth. 6.  or hypocrisy to be seen of men, which our Saviour warns us of, as of leaven, corrupting the whole lump. Where,  
5. Visiting the sick, or any other distressed, and relieving them according to our best abilities, makes a fair way to have our own prayers heard, and distresses relieved. For doth not our Saviour put such poor layings out (yet not of our own, but of that we are for a time entrusted with) upon his own account? I was an hungered, 
Mat. 25.35  and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison and ye come unto me. He that takes notice to grace such petty assays by the name of blessed, and crowns them through his infinite mercy with eternal happiness, will he reject the petitions that come thus accompanied? especially if in their walk they labour also to be peacemakers, 
Mat. 5 9  for they are honoured with the title of the children of God. All which graces, honour and good acceptance, will be the better understood and improved of us, if 6. We be religious and constant frequenters of the appointed assemblies, in set times, and places for God's public and sacred worship. Not to hear and observe only what gifts our teachers have, but to attend to the scripture orderly read, by the lawful Minister, according to the advised appointment of the Church, manifested in our Calendars, and to join with him and the rest of the congregation, in confession of our sins, profession of our faith, with one voice and heart offering up our prayers, as a sweet smelling sacrifice of praise, 
Psal. 50.23  and thanksgiving to our Father which is in heaven, through Jesus Christ our only Lord and Saviour. This is that which the Apostle urgeth, 
Heb. 10.24, 25.  Let us hold fast the profession of our faith without wavering, considering one another, to provoke unto love and good works, not forsaking of the assembling of ourselves together, as the manner of some is, some supestitious and schismatical Recusants, being then, as now there are. For the joint prayers and orderly reading the Scriptures are the ground whereupon Sermons and Exhortations must be erected: by which you are faithfully catechised, what to believe, how to pray, in what sort to perform your duty towards God and your Neighbours: with what Faith, Hope and Charity to esteem of Baptism, and to receive the blessed Sacrament of the Lords Supper. Now where shall these saving points be learned, (especially by the Vulgar,) but in our public Assemblies? which being excluded, or curtelled, 
1 Cor 14.8  most Sermons will edify little more than a Trumpet that giveth an uncertain sound in relation to a Battle.  
I advise you therefore, my Daughters, to be always present with such as belong to you, in all devout obedience, at all Common-Prayers, Sermons, Marriages, Baptising, Church of Women, Funerals, or other commanded Assemblies upon extraordinary occasions, especially to be partakers of the Lords Supper, where it is orderly and religiously to be ministered. For in such a communion of Saints (not christened so by their own, 
2 Pet. 1.5.  but Gods esteem) you may add to your faith, virtue, and to your virtue knowledge, and to your knowledge temperance, and to your temperance patience, and to your patience godliness, and to your godliness brotherly kindness, and to your brotherly kindness charity. These things abounding in you, shall make you powerful in prayer, fruitful in good works, cheerful in your Callings, constant in your good courses, contented in your conditions, happy in your children and families, comfortable to your neighbours and acquaintance. The rather, if they are guarded with the whole Armour of God, which the Apostle commends unto us, and we  
7. Lastly, betake ourselves unto, as a safe Hold and Help to secure our prayers. By this Armour,  
1. 
Eph. 6.15.  The feet are shod with the Gospel's preparation of Peace, such peace as the world cannot give; this leads us in the right way, and frees us from bypaths, or dashing our feet against blocks or stones.  
2. The loins are girt about with truth, which is always consonant to itself; and will not be drawn aside by partial affections and affectations of singularity.  
3 The breast is guarded with the breastplate of Righteousness; not of our own, 
Phil. 3.9.  which is of the Law, but that which is through the faith of Christ, the Righteousness which is of God by faith.  
4. The left hand next the heart is furnished with the Shield of faith. So that when Satan is ready with his fiery darts to drive a guilty conscience into Despair, upon the horror of God's immutable Justice, Faith is ready at hand with an Extinguisher, as with a Pardon to prevent the Execution. If any man sin, 
1 John 2.1.2  we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our sins. 
1 Pet. 2.24.25  By whose stripes we are healed, who as Sheep had gone astray, but are now returned to the Shepherd and Bishop of our souls.  
5. The right hand is fitted with the Sword of the Spirit, which is the Word of God. This is not only Defensive but Offensive, 
Heb. 4.12  quick. and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. This frighted and flighted the Tempter in that onset against our Saviour in the wilderness, of which Triumph we are made partakers, by the using aright of the same weapon.  
6. The Head is secured with the Helmet of salvation, settled on the Promises of the Father in our Redeemer Christ Jesus, in whom only he is well pleased. All which variety of Armour of Proof is buckled together and made useful to us,  
7. By Prayer and Supplication in the spirit, 
Eph. 6.18  watching. thereunto with all Perseverance (as the Apostle there showeth) and that not without apparent necessity. For we wrestle not only against flesh and blood, but against principalities, against Powers, against the Rulers of the darkness of this world; against spiritual wickedness in High Places, which needs must be most dangerous unto us.  
1. For their wariness that grapple with us.  
2. For their invulnerablenesse, they being Spirits, whereas we are flesh and blood.  
3. For their principalities, whereby they challenge a pre-eminence over us.  
4. For their Power by which they would quickly overbear us.  
5. By their rule in darkness, in which unawares they entrap us that see not what we do.  
6. They being spiritual and invisible, we carnal and open to all Assaults.  
7. They in high places, we in the lower ground, at pleasure to be overtopped.  
The advantages therefore being so many and material, doth it not stand us upon to be armed (as it were from top to toe) to withstand all these Forces in the evil day; and and having done all, to stand? which if in a storm extraordinary we suspect will scarce hold out, Recourse must be had to our Saviour by prayer, with his Apostles in danger of drowning, Master, 
Matth. 8. Luke 8.  Master we perish, that he may arise and rebuke the winds and waves; and then a wished calm will follow: which how it may be discerned, the next Chapter may in some sort direct.   

CHAP. VII. Of the Waiting for a gracious Answer from God, to our Prayers, and the surest Tokens to discern it.  
NOne put up Petitions to any, but wait for an Answer, what they may depend upon. The servants of Benhadad, 
1 Ki. 20.23  that in sackcloth and ropes about their heads were supplicants for their Master to victorious Ahab, observed diligently whether they might catch at any thing from him that might yield them comfort. Upon esther's engagement amongst the Virgins presented to Ahasuerus for selecting a Queen, 
Esth. 2.11.  Mordecai walked every day before the Court of the women's house, to know how Esther did, and what would become of her. It stands much more upon Religious Petitioners, that have put up their Prayers to God in matters of the highest consequence, to attend what will be the issue of them, that if they take, their thanksgiving may be accordingly; if otherwise, their care may search out where the stop lieth, and all diligence to be used to remove it. Whereupon the Psalmist resolveth, 
Psal. 85.8.  I will hearken what the Lord will say concerning me, for he will speak peace unto his people; and to his Saints, that they turn not again to folly. This Micah seconds him, in a time when neither friend, nor wife, nor children, much less servants were to be trusted, 
Mich. 7.7.  I will look upon the Lord (saith he) I will wait for the God of my salvation, my God will hear me. The like attendance we find professed by Habakkuk, for expecting what God would do concerning a threatened ruin from the Chaldeans, 
Hab. 2.1  which he had earnestly prayed against, I will stand upon my watch (saith he) and set me upon the Tower, and I will watch to see what he will say unto me, and what I shall answer when I am reproved; for he that thinks it sufficient to pray, and observeth not what effect it taketh, 
Job 39.14  may be likened to the foolish Ostrich, which leaveth her eggs in the earth, and warms them in the dust, little reckoning what afterward becomes of them. Our circumspection must be more than so, not only to pray fervently, but to wait patiently, till some good token for our good may be discerned for our comfort in good courses, 
Psa. 86.17  and shame of those which hate us. Miracles here are not to be expected in such clear light of the Gospel, which hath been confirmed by Miracles: but Events are to be observed, whereby we may gather, how far our Prayers have been prevalent.  
When Abraham's servant saw with his eyes how all things succeeded as he had prayed for, in Rebekahs' readiness to give him to drink, and water his Camels, 
Goe 24.27.  he made no doubt but that God had heard his prayer.  
And hannah's cheerfulness after her praying to God for a Manchild, 
1 Sam. 1.18  was a notable evidence that she should not be disappointed of her hopes.  
Manaohs wives Logic in such cases may stand for a rule, The Deed will lead us to the doer, and that we find, to that we search after. 
Judg. 13.23.  If (saith she) the Lord were pleased to kill us, (as you husband conclude) he would not have received a burnt Offering, and a Meat Offering at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these. Upon this woman's Logic then, why might not the best men and women thus proceed to gather what is become of their devoutest prayer. 
Gal 5▪ 22●. 23.  The Apostle to the Galatians sets down nine Fruits of the Spirit, which those that are furnished with, are not liable to any condemning Law. These are 1. Love. 2. Joy. 3. Peace. 4. Long-suffering. 5. Gentleness. 6. Goodness. 7. Faith 8. Meekness. 9 Temperance.  
If after our humble suits then commended to God, upon unpartial examination of our untainted consciences, we find our love to God and Man increased, our Joy, through some good events heightened, our Peace, both inward and outward confirmed, our Long-suffering quickened, our Gentleness not abused, our Ingenuity or Goodness more accepted, our Faith or. Fidelity trusted, our Meekness winning others, and Temperate Moderation in any good measure improved; Why might not we conclude, That our prayers are accepted and filled in God's Star-Chamber, to be further thought on to our best advantage? For by our walking in the Spirit (as the Apostle gives there the rule) we shall find which way the Spirit blows, 
Gal. 5.16.  by which we live. And to this walking in the Spirit, there are required these seven Associates.  
1. Light, without which there is no walking or working. 
John 9 4.  The night cometh when no man can work.  
2. Confidence to come at length to the Haven where we would be, 
Ps. 107.30 Psa. 39 14 2 Cor. 5.6.  in as much as here we are but strangers and Pilgrims.  
3 The love of the Country to which we are walking; from whence being absent, we have David's longing; 
Psal. 42 2▪  when shall I come to appear before the presence of God? Old Simeons craving his Letters demissory, 
Luk. 2.29.  Lord now lettest thou thy servant departed in peace, according to thy Word. And Saint Paul's desire to be dissolved, 
Phil. 1.23.  and to be with Christ.  
4. Assurance that we are in the right way to it; see that ye walk circumspectly; (saith the Apostle) not as fools, 
Eph. 5.15, 16.  but as wise, redeeming the time because the days are evil.  
5. Sobriety; 
Psa. 119.1.  for, blessed are they that are undefiled in the way, and walk in the Law of the Lord; which will be a sure guide unto them.  
6. Peaceableness with their fellow Travellers. See that ye fall not out by the way (saith Joseph to his brethren;) which we most commonly do through vain glory, 
Gal. 5.26.  (that the Apostle taxeth) provoking one an other, and envying one another, when common calamities or blessings invite us most to unity.  
7. Cheerfulness, that sweeteneth all the crosses in the way, and encourageth us to go on, with assrance of the crown that is set before us. Those that sigh and cry for the abominations of the times, and see (as it were) Gods hand lifted up to strike, 
Ezech. 9.4. Rev. 7.3.  shall find some marked (as in Ezekiel and the Revelation) which we shall discern in ourselves, as we find a conformity between our Actions and Petitions. For may not he that (as a true Nathaniel without guile) finds himself Humble in himself, 
Matth. 5  mourning for his own sins, and the iniquity of the times; meek to his companions; hungering and thirsting to do good to all men; Merciful to the miserable; Pure in his intentions; patiented in enduring injuries for righteousness sake, safely conclude that a Mark of Blessedness is stamped upon him, which is the chiefest scope our prayers aim at? But what need we go further in this behalf than the Lords Prayer? If we find our  affections striving to compass the  
1. Hallowing of God's name above all things.  
2. The promoting of his Kingdom and Church.  
3. The doing his will in observance of his word.  
4. The acknowledging with all thankfulness our daily bread, and all other necessaries for this life, to come from his bounty.  
5. Our readiness to forgive all other their trespasses against us, that we may receive remission of all our sins from him.  
6. Our desires to be freed from all temptations of the flesh and world in which we should perish being left to ourselves. And  
7. Of protection from the violences and stratagems of that roaring Lion, 
1 Pet. 5.8.  who is daily ranging about seeking whom he may devour. Should not such hearty desires which cannot arise from our own strength, ascertain us, that the hearty recital of this prayer of the Sons composing, hath found favour with the Father, to our best advantage in due time to be accomplished.  
Thus have you (my dear children) the necessity of prayer, and to whom it is to be directed; the things that we are to pray for, and the awful reverence to be used in ask: the Impediments that may hinder it, and Helps that may make it effectual; The Tokens whereby we may conclude that our prayers have found grace to be accepted. To put a happy period therefore to this Preparation, when we settle ourselves to pray, 
2 Th. 5.17  which (the Apostle tells us) must be without ceasing,  
1. The infinite Majesty of God.  
2. Our own vileness.  
3. The fraud and fury of our adversaries, the Flesh, the World, and the Devil.  
4 The weight of the business we go about, being our utter making or marring.  
5. The Interest we have in our Saviour Christ Jesus, who hath made an Atonement for us.  
6. The Inevitableness of the account we are to make, and the uncertainty of the time we shall be called to it.  
7. And lastly, The strictness of the judgement, and unchangeableness that will pass upon it, must most circumspectly and religiously be pondered and laid to heart, that so we may profess with the Psalmist, 
Psal. 6.8.  Away from me all ye that work vanity, for the Lord hath heard the voice of my weeping, the Lord hath heard my Petition, the Lord will receive my prayer. Which how you may frame more particularly, I shall endeavour to give you plain Directions in that which follows.    

THE SECOND PART: Concerning PRIVATE PRAYER.  
Prayer's are known to be either Private or Public: Those are to be accounted Private, which touch not only on private occafions, but as they are differenced from solemn prayers at public Meeting in the house of God. And may be reckoned to be, 

1. Personal, or prayers in secret.  
2. Household, or prayers in a Family.  
3. Blessings, or occasional Salutations.  
4. Psalms, Hymns or spiritual Songs appliable to divers occurrences.  
5. Ejaculations framed on all sorts of conceits or objects.  
6. Lamentations for sin or miseries.  
7. Excitations or Encouragements to all kind of Christian cheerfulness and resolution.    

CHAP. I. Of Personal, or Prayers in secret.  
IT is a question proposed by the Apostle, What man knoweth the things of man, 
1 Cor. 2.11  save the spirit of man which is in him? And cannot be answered otherwise then it is else where by himself: 
Rom. 8.15 16.  That the Spirit of Adoption, whereby we cry Abba, Father, beareth witness with our spirit, that we are the children of God.  
This Spirit is conscientious to our infirmities, 
Rom. 8.15 16.  and most secret sins. For which if our hearts condemn us, God is greater than our hearts to punish, or to pity, as his justice, 
1 Joh. 3.20 21  or mercy leads him: but if our heart condemn us not, then have we confidence towards God. The book of conscience in such cases is especially to be consulted with. Hence were all those zealous strains of the heavenly inspired Psalmist. 
Psal. 139.1, 2, 3, 4  O God, thou hast searched me out, and known me, thou knowest my down-sitting, and my uprising, thou understandest my thoughts long before. Thou art about my path, and about my bed, and spiest out all my ways. For lo, there is not a word in my mouth, but thou O Lord knowest it altogether. To the same purpose is that considerate acknowledgement in an other place. Who can tell how oft he offendeth? O cleanse me from my secret faults, keep thy servant also from presumptuous sins, lest they get the dominion over me; so shall I be undefiled and innocent from the great offence. 
Psal. 19.12, 13, 14.  Here is a growth of sin, as of an infant in the womb, from scarce sensible motions, to close committed offences; which if they meet not with some public check, they will dare by degrees to appear in public, and amount at length to that great offence that seareth the conscience, 
1 Tim. 4.2  and makes it regardless of hell or heaven. This Cockatrice not crushed, in the egg, will soon become a most dangerous flying serpent: which can be quelled only with personal prayers, 
Isa. 14.49  opposed to the temptations, terrors, and assaults we are most molested with. Now these are only known to God and ourselves; and the Father, that observeth in secret our retired suits, will reward us openly to his own glory, and our best advantage. This Jacob was fully persuaded of, and therefore upon the affrighting news of his brother Esau's coming with four hundred men against him, he betakes himself to this effectual personal prayer, dictated to him by fear, upon the present occasion. O God of my father Abraham, and God of my father Isaak, thou Lord, which saidst unto me, return unto thy country, and to thy kindred; and I will deal well with thee; I am not worthy of thy mercies; and all thy truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now I am become two hands. Deliver me (I pray thee) from the hand of my brother Esau, for I fear him, lest he should come and smite me with the mother upon the children. 
Gen. 32 6.  Thus wrestled he with God, and obtained a blessing, and thus must all that generation of them do, that seek him, even of them that seek thy face, O Jacob. What was St. 
Psal. 24.6.  Paul's thorn in the flesh, that buffeted him into humiliatie, 
Cor 12.9  nonewas sensible of but himself; but what remedy do we find he used to take it off? no other but personal prayer. For this thing (saith he) I besought the Lord that it might departed from me; and the return he received from God was most gracious. My Grace is sufficient for thee, for my strength is made perfect in weakness. In these and the like practices of Piety, you have Samplers (my daughters) how to fit yourselves with personal prayers upon any private occurrences. Bosom sins, peculiar temptations, and secret defects are incident to the best, and none knows so well where a fair shoe wrings, as he that wears it. In such cases therefore the urgency of the matter will quickly frame a form correspondent to our desires: vexed and barren Hannah, needed not a prompter besides the bitterness of her soul to teach her thus to pray unto the Lord, O Lord of hosts, if thou wilt indeed look upon the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a manchild, 
1 Sam. 1.11.  then will I give him unto the Lord all the days of his life. I need not relate how well this prayer took, the story of Samuel being so well known. From esther's trembling at the hazardous venture she made upon majestic Ahasucrus, and the importance of the suit she had in hand, we have this pertinent prayer, 
Esth. 14.3.  O my Lord, thou only art our king, help me desolate woman, who have no helper but thee, for my danger is in mine hand. O thou mighty God above all, 
vers. 4.  hear the voice of the forlorn, 
vers. 4.  and deliver us out of the hand of the mischievous, and deliver me out of my fear. This prayer howsoever Apocryphal, the calamities of these times have made in a sort Canonical. The dangers are not unslike; all upon the point to be lost, and no hopes of redress, but by public and private prayers, deliberate and occasional, which need not justle one the other, but duly take their turns in their several places. Extemporal and personal conceptions upon private occasions (which are too often emergent) we must commend, and be stored with; but in public Assemblies, where God's people come together, not only to hear that, whereby they may be instructed, but especially to confess their sins, and to profess their faith, and give God thanks with their own mouths in an uniform manner for all his blessings, and to ask those things which shall be requisite and necessary, as well for the body, as the soul, not only for themselves, but for their brethren wheresoever dispersed, present or distressed; in such public devotions, young men and maidens, 
Psal. 148.12▪  old men and children, every one according to his ability, must act their proscribed parts with the Minister, and Praise the Name of the Lord. All must join in saying, Almighty and most merciful Father, we have erred and strayed from thy ways like lost sheep. All answer the Minister's entrance, O Lord open thou our lips, and our mouth shall show forth thy praise. All stand up and profess with him leading the way. I Believe in God, the Father Almighty, Maker of Heaven and Earth.] For was not the Hosanna of the children in the Temple, 
Mat. 21.16.  justified by our Saviour, against those that would have none heard in the Church but themselves? And why may not the Congregation join as well with the Minister in praying, as in singing, or (to speak to the point) in prayers in prose in a set form, as consonantly as in a set form of prayers in verse? must they come together to admire or censure their Ministers gifts, and perform nothing themselves? And is there such antipathy between Religious preaching to men, and public set prayers to God, that they may not stand both together, and the one the better for the other? Men as religious and judicious heretofore, as (for aught we find) now are, have determined otherwise, whom you may do well to follow, till you are convinced with better reasons than have yet been produced.   

CHAP. II. Of Household, or Prayers in Family.  
IF any provide not for his own, and especially those of his own house, or kindred that belong to him, (saith the Apostle) he hath denied the faith, 
1 Tim. 5 88  and is worse than an infidel.  
Now if this be required in matters temporal, why should it not be urged more earnestly in cases spiritual, by how much heaven is to be preferred before earth, and the soul before the body? For except the Lord build the house, 
Ps. 127.1.  the labour is but lost of them that build it: as except the Lord keep the city, the watchman waketh but in vain: labour and wake, and toil we may early and late, and eat the bread of carefulness, and be never the nearer, 
Psalm 90.  except the glorious Majesty of the Lord our God be upon us, to prosper the works of our hands, and impart success, and sleep to his beloved.  
Those housekeepers therefore that expect the blessings of the marriage Psalm (so pertinently used in our liturgy) upon them and theirs, 
Psal. 128.  must be careful (as Abraham was) to have them religiously instructed, and well chatechized (as those three hundred and eighteen were, 
Gen. 14.14  with whom he routed the four Eastern victorious Kings, and recovered the spoils they had taken.) And this God makes a motive, for communicating to him his purpose in the ensuing destruction of Sodom and Gomorrha. And the Lord said, 
Gen. 18.19.  Shall I hid from Abraham the thing that I do? etc. For I know that he will command his children, and his household after him, and they shall kee? the way of the Lord, to do justice and judgement. The fruit of which household Instruction we find afterwards in the prayer and faithfulness of his chiefest servant, whom he sent into Mesopetamia to fetch a wife for his son Isaac. The prayer of the Servant is very remarkable, O Lord of my Master Abraham, I pray thee send me good speed this day, and show kindness to my Master Abraham; 
Gen. 24.12.  with what follows. In prosecution of which business, he refused to eat or drink before he had received a contenting answer, and then forgot not his thankfulness to God, but bowed himself to the earth and worshipped. 
ver. 52.  O for such servants amongst us Christians! we want not means, but care, and conscience, and giving them good example to make them so.  
Job herein out of the Land of Uz, from among the reputed Gentiles, may be a further pattern to Masters of Families themselves; How early was he and perseverant, 
Job. 1.5.  to look after his revelling children's exorbitances? to offer sacrifices for them, and sanctify them? For it may be (saith he) that my sons have sinned, and cursed (or as one translates it, little blessed) God in their hearts. And thus did Job continually.  
Of Eli we find nothing but that of himself, he was a good old man, and harmless, yet for want of taking a rounder course with his scandalous sons, 
1 Sam. 2.12  what a break-neck did he draw upon himself and family?  
It is well David in settling his family bethought himself better (perchance upon the grief that some of his darling children had been unto him) not a wicked person, unfaithful, 
Psalm 101  froward, slanderous, proud, stubborn, deceitful shall find entertainment or countenance at his hands. Nay, (saith he) mine eyes look upon those that are faithful in the Land, 
ver. 8,  that they may dwell with me: who so leadeth a godly life he shall be my servant.  
Nay, if Captain Cornelius be observed to fear God sincerely, and to be constant in his Devotions, he shall not be destitute of household servants, and of a devout soldier, whom he may securely employ in matters of the highest concernment. 
Act. 10.7  Such a guide is good example to goodness, and Domestic instruction to prevent destruction. This consisteth especially in a strict oversight, by holding every one under our charge to their daily Devotions, and designed tasks. And these Devotions, must be first in set and such forms, as all may best be acquainted with, and easily made their own to bear their part in them.  
Next, The time and place for this concurrence, must be so ordered, wherein most (if not all) may be present. Where the often repetition of the same set forms, may make such an impression, that the rudest and little ones may have them by heart, which the best gifted will confess to be most useful and commendable, and impossible to be learned from voluntary and affected varieties, which vanquisheth in the uttering, and can hardly be recalled, by those that first so hastily conceived them.  
Now Household Prayers are usually Morning and Evening.  
For Morning Prayer it will be found by experience, that by reason of divers distractions a concurrence cannot be so well had as immediately before Dinner. Then the Master of the Family, or fittest amongst the company designed by him, may proceed in this manner.  
1. With the general Confession, Almighty and most merciful Father, etc. to be repeated by all after him, devoutly kneeling. Then  
2. Those two known prayers, the one for Peace, O God who art the Author of peace and lover of concord,— The other for Grace and protection, that follows, O Lord our heavenly Father, Almighty and everlasting God,— may be fitly added. In the third place, interpose those interchangeable Scriptures, with the Lords Prayer in the midst of them, as they are ordered in the Leiturgy, Lord have mercy upon us, Christ have mercy upon us, Our Father, etc. O Lord show thy mercy upon us, etc. to the end. O Lord make clean our hearts within us.  
4. After, that mixed Petition, We humbly beseech thee, O Father,] for pardoning our Infirmities, averting deserved punishments, strengthening us with confidence, and continuance in holiness and purity. May be  
5. Adjoined, that prayer that petitioneth our faulty prayers may be graciously accepted, O God whose nature and property is ever to have mercy and forgive,— And so the common Blessing, The Grace of our Lord Jesus Christ, 
1 Cor. 13.14  and the love of God, &c may make up the Conclusion.  
Evening Prayer (to be celebrated either immediately before Supper, or else before the family depart to their rest) proceeds in like manner.  
1 With the Confession, Almighty and most merciful Father, etc. or else (for variety) that other Confession, before the receiving of the Communion, Almighty God, Father of our Lord Jesus Christ, Maker of all things, judge of all men, etc.  
2. Then come in the two Collects, O God from whom all holy desires, etc. and Lighten our darkness, etc. answerable to the two morning Collects.  
3. After, The Lord have mercy upon us, etc. and the Lords Prayer recited (as in the morning) you may take those short requests repeated interchangeably, From our enemies defend us, O Christ, Graciously look upon our afflictions, etc. to the end. And then, We humbly beseech thee, O Father, etc. O God whose nature and property, etc. and The Grace of our Lord Jesus Christ, etc. are to be added, as before in Morning Prayer.  
A plainer and a more warrantable course for Household Prayers let them set forth that have found it. For mine own part, I must confess, that my long studies amongst much variety hath not met with the like for words and matter so judiciously fitted. Neither can I be persuaded, but those learned men and Martyrs, who were Compilers of our Service Book, came any way short for Gravity, Learning, or Piety of, those men who stand in this age so much upon their Gifts, and take upon them (as the saying is) to correct Magnificat. But I must not digress, you have in the former directions, the ordinary Household prayers for Morning and Evening through all the week. Sundays and Holidays are supplied publicly in the Church (which I would have you religiously to frequent); yet, Wednesdays and fridays in the week, your household prayers may profitably admit this alteration in Morning Prayer only. On Wednesdays let your beginning be  
1. O Lord open thou our lips, with those mutual correspondencies, and Glory be to the Father, etc. will follow.  
2. Then let the Apostles Creed be repeated by all, standing with him that officiates, I believe in God the Father Almighty, etc.  
3. The Prayer before the Commandments may be repeated kneeling. Almighty God, to whom all hearts be open, all desires known, &c Then  
4. The Commandments may be repeated by him that officates, standing, to which the rest kneeling should, as usually they do in public prayers, express their desires, saying, Lord have mercy upon us, and incline our hearts, etc.  
In the fifth place may be added, the prayer for the whole estate of Christ's Church militant here on earth, as you have it, Almighty God, whose kingdom is everlasting, and power infinite, have mercy upon the whole congregation, etc. and then, as formerly, O God whose nature and property is ever to have mercy, and forgive, etc. And The grace of our Lord Jesus Christ, makes up the conclusion.  
This will revive the memory of the Apostles Creed, (which we undertook to believe and profess in our Baptism) and of the ten Commandments, which were written by the finger of the Father, and by the Son never abrogated, but expounded, and urged to be strictly observed; the laying aside of which, may make most (especially the simpler sort) to be liable to such Prophet's reprehension, 
Jer. 23.27.  They think of their dreams to cause my people to forget my name. And not to remember into what faith they were baptised.  
For the Fridays Office in Morning Prayer, the Leiturgy as it lieth may serve as complete, beginning with, O God the Father of heaven, etc. and ending with the Grace of our Lord Jesus Christ, etc.  
And so have you the prayers to be ordinarily used with your Families. If besides in private, when you lie down to sleep, or rise in the morning, you would have some forms to commend you to God, you shall hardly meet with any more effectual, that may fit you for the morning then that, Almighty and most gracious God, I hearty thank thee for the sweet sleep and comfortable rest, etc. and that other for the Evening. O merciful God, and heavenly Father, whether we sleep or wake, live or die, we are always thine, etc. to be had in the end of most of our Church-Books, which devoutly used, will bring us to that thankful acknowledgement of the Psalmist, 
Psalm 3.5.  I laid me down and slept, and risen again, for the Lord sustained me.   

CHAP. III Of Blessings, and occasional Salutations.  
BLessings may be diversely understood. All Gods favours to us, and our returning thanks to him, are indifferently called Blessings; of which more hereafter.  
Here Blessings are to be reckoned for such good turns, returns, and wishes as usually we receive from one another. So Melchizedeck blessed Abraham, Blessed be Abraham of the Most High God, possessor of heaven and each, and blessed be the Most High God, 
Gen. 14.19 20  which hath delivered thine enemies into thine hand. Where Abraham is pronounced happy through God's favour, and God is praised and glorified for thus favouring Abraham.  
The Emulation and plotting between Esau and Jacob for their Father's Blessing, is an Argument that Parent's Blessings were then of some esteem, which now (with many) are reckoned scarce worth the ask. Esau (not much noted for piety) how tenderly did he take it that his brother had prevented him? and passionately with tears urge his father to bless him in the like kind? Hast thou not reserved a blessing for me? 
Gen. 27.38  Hast thou but one blessing? Bless me, even me also, my father. So sensible he shows himself of so great a loss, and vows revenge on his brother for thus supplanting him.  
Jacob would not let go the Angel without a Blessing, 
Gen. 32.25  though he got it with an halting ever after; to show, that the blessings of this life are accompanied with infirmity, 
2 Cor. 12.7  as Saint Paul's rapture into the third heaven was with a thorn in the flesh, to keep him from boasting; which our gifted age so much triumpheth in.  
In stead of the patterns of the Old Testament, we have Precept in the New, and that from him in whom all the Naons' of the earth are blessed. I say unto you, 
Matt. 5.44.  Love your enemies, bless them that curse you, do good to them that hate you, pray for them that despitefully use you and persecute you. And when little caildrens were brought unto him, 
Mar. 10.16  he took them in his arms, and laid his hands on them, and blessed them.  
Saint Peter leads us along in the same blessed path; for after he had fully shown the mutual duties of Husbands and Wives one towards another, 
1 Pet. 3.8.9  Finally be ye all of one mind (saith he) having compassion one of another. Love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing; but contrariwise, Blessing, knowing that ye are thereunto called, that ye should inherit a Blessing.  
And do we not read, that as Aaron was commanded to bless the children of Israel in this wise, 
Num. 6.23  The Lord bless thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace. So the Apostles blessing, (which we have in our Leiturgy) [The Grace of our Lord Jesus Christ, 
2 Cor. 13, 14. 2 Th. 3.17  and the love of God, and the fellowship of the Holy Ghost be with us all evermore,] is acknowledged to be his usual Salutation under his own hand, and is one of the chiefest Arguments for confirming the Doctrine of the blessed Trinity, and praying to the Holy Ghost; which by novelists in their Liberty of Prophecy, is in these days again opposed. In which it is strange also, that a generation is found amongst us, that scruple at children's ask blessing from their parents. Are they afraid they should show themselves to be too dutiful? Or surfeit upon blessings? Or must no blessing be held effectual that comes not from their mouths?  
This Doctrine may be entertained by itching ears, 
2 Tim. 3.6. 2 Tim. 4.3  and silly women, but you (my Daughters) shall do better to follow the tracts of your pious predecessors, according to the example of good king David, who after an eminent celebration of God's public Worship with his Subjects, returned (saith the Text) to bless his house. 
2 Chr. 16.43  In your houses therefore let such care be taken, 
Ephes. 5.3.  that cursing, or swearing, or lying, or filthy, or foolish talking, or jesting, which are not convenient, be not heard, or pass unreproved amongst your children or servants. Let them not offer to eat or drink without Grace before Meat and after it. It is a piece of Judas character, fore-prophesied long by the Psalmist, His delight was in cursing, 
Ps. 109.16.  and it shall happen unto him, he loved not blessing, therefore it shall be far from him. Our Saviors last parting from his Disciples is thus described, He lift up his hands and blessed them; and it came to pass, 
Luk. 24.51  while he blessed them, he was parted from them, and carried up into heaven. From whence when he returns to judgement, O how much it stands us upon to be found with the Blessed at his right hand, 
Matth. 25.  to inherit eternal Blessedness! And what are Christian Salutations but Blessings, whereby we express the unfeigned good will we bear to all God's children? 
2 Sam. 6.10  King Toi sends Prince Joram his son to salute David, and to bless him. 
1 Sam. 13 10  King Saul goes to meet Samuel to salute him (saith the Text); the Margin noteth, to bless him. And this must not be performed only to great ones, or those of our acquaintance: For if you salute your brethren only (saith our Saviour) what do ye more than others? Do not the Publicans so? When ye come into an house, (it is his charge to his Apostles) salute it; 
Mat 10.12 13  and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return unto you. Worthy and unworthy then may be saluted, which the Apostle is careful to do in the beginning and ending of most of his Epistles. What a catalogue of Salutations have we in the last chapter of his Epistle to the Romans, with an allowance to greet one another with an holy kiss; which the jealousy of some Christians scarce approve of.  
The Angel's Salutation to Gideon, 
Judg. 6.12  The Lord be with thee, thou mighty man of Valour, from a Thresher, heightened him to be a victorious General.  
Such a Salutation it was from the Angel Gabriel, 
Luke 1.29.  that strengthened the blessed Virgin to entertain a conference with him. And when Elizabeth heard the blessed Virgin's Salutation afterward, 
Ibid. v. 41.  the Babe leapt in her womb (saith the Text) and Elizabeth was filled with the Holy Ghost.  
Amongst other faults of clownish and churlish Nabal (who lived like a hog, and died like a dog) this is noted for one of the chiefest, that a discreet servant acquainted his Mistress with; Behold, David sent Messengers out of the wilderness to salute our Master, 
2 Sam. 25.14.  and he railed on them.  
But BoaZ his courteous Salutation to his Reapers, 
Ruth. 2.4.  [The Lord be with you,] and their civil return again to him, [The Lord bless thee,] are recorded for patterns to be imitated in like cases.  
Let it be therefore a chief Token of your Humility and Meekness (my loving Daughters) to be free of your Blessings and due Salutations, not only to those about you in your house, but to your Neighbours, to strangers, nay, to those that you are persuaded bear you no good will. 
Pray. 15.5.  For as a soft answer turns away wrath; so a kind Salutation sometimes makes enemies friends; and neglected, where it should be performed, turns friends to foes. From Superiors it takes off the suspicion of pride and contempt; in equals or Inferiors, the note of surliness and incivility. In all it argueth a religious desire to put in practice that Precept of the Apostle; 
Rom. 12.18  If it be possible, as much as lieth in you, live peaceably with all men. Neither is this crossed by that of our Saviour, Salute no man by the way; 
Luke 10.4.  or that of the beloved Disciple, concerning a false Teacher, 
2 Joh. v. 10  Receive him not into your houses, neither bid him, God speed; withal adding a reason, For he that biddeth him God speed, is partaker of his evil deeds. For in the first, Salutation is not forbidden simply, but insisting upon compliments, that might hinder their enjoined quick dispatch of the business in hand. And in the latter, a foreknowledge is presupposed that such come to beguile (as the Serpent did to Eve) and therefore are to be dismissed rather with a Lord rebuke thee, 
2 Cor. 11.3.  
Zech. 3.2 Judas v. 9  then with a God speed to be encouraged. And this we may take for a rule in venturing on any action; If a God Speed may be given to it with a safe conscience; Go on and prosper: if not, they that sow the wind, 
Hos. 8.7 Job 8.14.  are likely to reap nothing but the whirlwind, where their spider's webs will meet with the besom of destruction; 
Isai. 14.23 39 6  and those shall not become Garments, neither shall they cover themselves with their works.   

CHAP. IU. Of Psalms and Hymns, and Spiritual Songs.  
HOW those differ, there is a difference amongst the Learned; but that is not to our purpose. 
Chap. 5 13.  This of Saint James is Canonical, If any amongst you be afflicted, let him pray: Is any merry, let him sing. What? Not Ballads or Jigs of the times, but Psalms, and Hymns, and Spiritual Songs. So Saint Paul instructeth the Ephesians, 
Chap. 5.19.  to be done, not out of the excess of wine; but of the fullness of the Spirit; not only in consort with others, but speaking to ourselves, when we are alone, making melody in our hearts to the Lord. To the same key he tuneth the Colossians. 
Chap. 3.16.  In which sort he would have all them (in whom the Word of God doth plentifully dwell in all wisdom) to teach and admonish one another, in Psalms, (as some take it) with voice, and Instruments of the best Music; and Hymns, in praising God with the voices only; and Spiritual Songs, of private Meditations, upon all offered occasions. And is it not of especial note that our Saviour for the proof of his satisfactory Redemption ranketh the Psalms with the fullness of the Law and Prophets? 
Luk. 24.44  Nay, we shall find scarce any part of the Old Testament, so often cited in the New, as that which we call the Psalms of David, in regard he was the chiefest Author of them. Seven of these Psalms our Saviour is thought to have sang with his Disciples, (that is, by the Vulgar account from the 112 to the 119) after the Institution of his last Supper, 
Mat. 26.3. Mar. 14 26  when he was going towards his passion. This is a plain Text, that Ezekiah the King, and the Princes, commanded the Levites to sing praises unto the Lord; not in ex tempere conceptions, in their solemn reformation of God's Worship, & Temple; but in the words of David and Asaph the Seer. And did they refuse to do it? No, but as it followeth, They sang praises with gladness, 
2 Chr. 29.30  and bowed themselves and worshipped. At the praying and singing such praises unto God by Saint Paul and Silas, 
Acts 16.25  imprisoned in the strictest manner, the foundations of the prison were shaken by an earthquake, the doors flew open, the prisoners bands were loosed, and the Keeper of the prison terrified into Christianity. A man would marvel therefore what those men mean, that are so fierce against Church-music in consort with Instruments? Would they cut the strings of David's Harp, (if he were now alive) and turn out Asaph and his brethren for Fiddlers? It is well that the heavenly multitude, who sang that congratulatory Anthem for the birth of our Saviour, 
Luke 2.13.  [Glory be to God in the Highest, & in earth peace, good will towards men,] descended not so low as these men's hearing, otherwise somewhat might have been noted in it to be scarce in tune, or according to the new song of these men's pricking. It would grieve the heart of any pious Christian to ponder seriously that when as we have had heretofore the monthly reading through of these Psalms with the New Testament also (except the Revelation) thrice every year, and the most edifying passages of the Old Testament once a year, to acquaint the people orderly with God's Word (which must be the ground and rule of all preaching, praying, and Christian conversation;) Now such a Reformation is directed to us, that we know not where we are, or what to expect; but that the longest liver shall never be acquainted (by this new method in our Church Service) with the whole counsel of God; 
Acts 20.27  and (if the Minister please not) the Ten Commandments in the Old Testament, and Lords Prayer in the New shall never be known to the simple people.  
But concerning the divers uses and applications of the Psalms in private, that notable Treatise of an ancient Father placed before our Psalms in Meter may be a profitable Directory; wherein 99 Cases are set down, what Psalms we may distinctly use for our greatest comfort.  
For you (my Daughters) it may be sufficient to take into your particular Devotions those seven Psalms, termed by the Ancients Penitentials; which are the 6, 32, 38. 51, 102, 130, 143. and were usually repeated weekly, each on its set day, which was a pious course. But if this may be thought to be otherwise supplied in the Family Confessions before mentioned, in your daily Morning and Evening Prayer; it may be worth your private Observation, to consider the several works of the six days in the Creation, (as they are registered in Genesis) with the celebration of the Sabbath, 
chap. 1.  and then to select seven Psalms which may serve as a most sweet and pertinent explanation of each of them.  
In this accommodation, for Light, the first day's work, you have the 27 Psalms, The Lord is my light and my salvation, whom then shall I fear, etc.  
For the second day's work, which were the Heavens, the 19 Psalms, The heavens declare the glory of God, and the Firmament showeth his handiwork.  
For the Earth with the Sea, of the third days framing, how consonant is the 14 Psalm? The earth is the Lords, and all that therein is, the compass of the world and they that dwell therein; for he hath founded it upon the sea, and prepared it upon the floods, etc.  
In the same order the Sun, and Moon, and Stars, which were created and set in the Firmament the fourth day, are taken into especial consideration in the 8. Psalms, When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained. Behold what an excellent use he makes of it, for a pattern to direct us what we should do in contemplating all the rest of the Creatures, Lord, what is man that thou art mindful of him, and the Son of man, that thou visitest him?  
The like use is made upon the consideration of the fishes of the Sea, and of the fowls of the air (which were the work of the fifth day) in the 104. Psalm. 
Ver. ●5.   
And for the sixth day, wherein Man was created, with the beast, and the rest of the Inhabitants of the Earth to serve him, how fit is the 139 Psalm to be thought upon? O God, 
Ver. ●5  thou hast searched me out, and known me, thou knowest my down-sitting, and mine uprising, thou understandest my thoughts long before, etc. My bones are not hid from thee, though I be made secretly, and fashioned beneath in the earth. Thine eyes did see my substance, yet being unperfect, and in thy book were all thy Members written.  
And last of all, the 92 Psalm bears this Title, A Psalm, or Song for the Sabbath Day (conformable to which we have the seventh and Lords day) wherein we may observe (that which an unwise man doth not well consider, 
Ver. 6.  and a fool doth not understand.)  
1. What is to be done in celebrating of it, 
Ver. 1.  [It is a good thing to give thanks unto the Lord, and to sing praises unto the name of the Most Highest.  
2. At what set times especially, 
Ver. 2.  [Morning and Evening, To tell of thy loving kindness early in the Morning, and of thy truth in the night season.  
3. With what solemnity, [Upon an Instrument of ten strings, and upon the Lute, upon a loud Instrument,] any that may consort with, or quicken our praises. Prayers, or Thanksgivings.  
4. Upon what ground? Because God hath made us glad through his works; and therefore this day should be especially set apart for to rejoice, in giving praise for the operations of his hands, which is intimated in the fourth Commaudment itself, In six days the Lord made heaven and earth, the sea and all that in them is. What should this mean, but that especially upon this day with all Praise, and Thanksgiving, all these things were to be considered in pious meditations, and distinct Prayers, Praises and Thanksgivings to be inferred thereupon, according to every man's private Devotions and capacities, besides the public Service.  
5. In what manner must this be done? Our Psalmist also here furnisheth us with a Gloria Patri, [O Lord, how glorious are thy works! and thy thoughts are very deep.] And  
6. Tells us, that those that pass this over as a slight business, are but unwise men and fools, who prick up as the green grass, quickly to be mown down, and made fodder for beasts; whereas the truly religious, and due observers of the Lords Day, (according to his own holy Ordinance)  
1 Shall have their strength exalted as the horn of an Unicorn.  
2. Be anointed with the fresh oil of God's blessed Spirit.  
3. Flourish like a Palm tree, that prospereth under pressures; and  
4. Spread abroad like a Cedar in Libanus, in spite of winds and tempests.  
5. Shall see their enemies daunted and put to confusion, according to their desire. Whereas  
6. They themselves shall be firmly fixed and flourish in God's house, and bring forth more fruit in their age, than the vigour of their former days hath yielded.  
There be that apply the 150 Psalms in this manner; That the first fifty, should especially stir us up to hearty repentance. The second, to the consideration of God's Mercy and Justice. The third, to the contemplation of Eternal happiness to be entertained with Hallelujahs and Thanksgivings. But if you answer to this, Such knowledge is too wonderful and excellent, 
Psal. 139.5  we cannot attain unto it.  
Take then in a shorter way, those three Psalms, which may well be called the Sermons of David.  
In the first of which, (which is the 37th) you have a plaster against fretting at the prosperity of the wicked, and perplexed estate of those that (in all men's judgements) deserve better.  
In the second, being the forty ninth, a purge for swelling up-starts, whose state is held no better than that of the beasts that perish: this is set forth more at large in the seventy third, to beat us off from all worldly vanities, and to bring us to hold fast by God, 
Psal. 73.27 & 37.38.  for that will only bring us true peace at the last. These Sermons will not over-burden your memories with tediousness, but be easily learned by you, and taught your children. And seeing you have the Songs of Miriam and Deborah, with that of Hannah in the Old Testament, and the Magnificat of the most blessed Virgin in the New, so canonically recorded; Such Patterns should stir you up to Practice (my Daughters) and to part with your chiefest worldly delights (as the Hebrew women did with their Looking glasses to make a laver for the Sanctuary) for the setting forth God's praises and Worship, 
Exod. 38.8  to the utmost of your abilities. O clap your hands together all ye people. O sing unto God with the voice of melody.— O sing praises, sing praises unto our God; O sing praises, sing praises unto our King. For God is the King of all the earth, sing ye praises [to him] with understanding. And if not at all times in continued Psalms, yet on all occasions in pious Ejaculations, the subject of the next Chapter.   

CHAP. V Of occasional Ejaculations.  
BY Ejaculations are understood such private Prayers, as when upon seeing, hearing, or thinking on any thing of extraordinary concernment, we turn ourselves immediately to God, and in short petitions, Praises, Wishes, or Thanksgivings, express our hearty devotions.  
In such no set form can be prescribed, but the occasion itself will so frame the suit, that it will be prevalent, as it is piercing, and the defect of words made up with hearty affections.  
Into such an Ejaculatory confession the Israelites broke out at the sight of fire from heaven to consume the Sacrifice of Elijah (which all the Baalites raving and lancing had failed to procure from their Idol) [The Lord he is the God, 
1 Ki. 18.39  The Lord he is the God,] falling upon their faces at the utterance of it. So David upon report that politic Achitophel was turned Traitor against him, O Lord (saith he) I pray thee turn the counsel of Achitophel into foolishness. And what foolishness could be more palpable, then in the wise ording of his family to reserve a halter to hang himself?  
King Asa had no time (when Zerah the Ethiopian fell upon him with a Million of men) but to betake himself only to this Ejaculation, 
2 Sa. 17.23  O Lord it is nothing with thee to help, 
2 Chr. 14.11, 12  whether with many, or with them that have no power. Help us O Lord our God, for we rest on thee, and in thy name go we against this multitude. Lord thou art our God, let not man prevail against thee. And was not the success as speedy in its kind, as the petition was pithy? For the Lord smote the Ethiopians before Asa and Judah to their utter overthrow.  
Upon the short address of the Disciples to our Saviour in a storm, [Master, 
Mark 4.38.  carest thou not that we perish?] He arose and rebuked the winds, and said to the sea, Peace and be still; and the wind ceased, and there was a great calm.] Sudden dangers must have correspondent remedies. And whence may they be hoped for, but from him that is always present every where, and expects but our calling on him, that he may relieve us?  
As you provide therefore (my Daughters) to have Hot-waters in a readiness, or remedies appliable to sudden occasions, lest in the interim before they can be gotten, the party whom you wish best unto, wanting them, perish much more should you have at hand and by heart, such passages of sacred Scriptures whereon to ground good wishes, and pious Ejaculations, which in infinite unexpected occurrences you shall occasion to make use of: such our Leiturgy hath so pricked out for you, that you need go no further.  
To instance in a few of the most obvious particulars. For raising up of a dejected or drooping soul, what may prove more animating then that we first meet with at the threshold of our Service? 
Ezek. 46.2.  At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, 
Ezek. 8.21.  saith the Lord? What more effectual to remove God's judgements for our manifold transgressions, then that of the lamenting Prophet? Correct us, O Lord, 
Jer. 10.24.  and yet in thy judgement, not in thy fury, lest we should be consumed & brought to nothing. A plainer direction cannot be thought upon, for a straying sinner, then that of the hunger starved Prodigal, I will go to my Father, and say to him, Father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son. Your children, and your rudest servants are acquainted from the Leiturgy, with these piercing Petitions, O Lord open thou our Lips, and our mouth shall show forth thy praise. O God make speed to save us, O Lord make haste to help us. O Lord show thy mercy upon us, and grant us thy Salvation. O Lord deal not with us after our sins neither reward us after our iniquities. From our enemies defend us O Christ, graciously look upon our affliction: with the like.  
These are made familiar to them by often repetition, which those that term shreds and porridge, little think upon the short Ejaculation of David, I have sinned against the Lord, 
2 Sa. 12.13  that had presently this return, The Lord hath put away thy sin, thou shalt not die. Or that of the simple Publican, God, be merciful to me a sinner; and the sequel of it, that he went down to his house, rather justified then the vaunting Pharisee for all his eloquence. And this is an advantage in such short Ejaculations, that they are not so liable to distractions, as longer Prayers, and are more easy to be remembered of all, and ready to be used when space and place may not be had for longer prayers.  
To give a touch in some few particulars.  
At our first awaking, in the morning, who may not with heart, and hands, and eyes lifted up to heaven, say, 
Psalm 4.7.  Lord lift thou up the light of thy countenance upon us? and welcome the appearance of the light with this or the like Ejaculation, 
Psal. 67.1.  God be merciful unto us, and bless us, and show us the light of thy countenance, and be merciful unto us? In clothing of ourselves, how becoming would that be of the Apostle (which converted a holy Father) to be fitted to the occasion? 
Rom. 13.12  The night is passed, and the day is at hand, Grant, O Lord) that I may cast off the works of darkness, and put on the Armour of Light, that I may walk honestly as in the day; not in rioting or drunkenness, not in chambering or wantonness, nor in strife or envying; but that I may put on my Lord and Saviour Christ Jesus, (more necessary to cover my souls nakedness, than apparel is for my body) and not to make such provision for the flesh (as is commonly used) to fulfil the lusts thereof.  
In like manner, far be it from Superstition, when we wash, to pray, Wash me throughly from my wickedness, 
Psal. 51.2  and cleanse me from my sin: for I acknowledge my faults (O Lord) and my sin is ever before me.  
At our going forth; 
Psalm 143  Show me the way that I should walk in, for I lift up my soul unto thee.  
At the hearing of a Clock, or looking on a Watch, or a Dyal, Teach me, O Lord, 
Psal. 9.12.  to number my days, that I may apply my heart to Wisdom.  
At the undertaking of any work of our vocation. The glorious majesty of the Lord our God be upon me; 
Ibid. v. 17  Prosper thou the works of my hands, O prosper thou my handy work; which if we cannot desire with a good conscience, a stop must be made, and the business not undertaken.  
Last of all, upon our deathbeds, old jacob's Ejacalation will be acceptable, and comfortable, 
Gen. 49.18  O Lord, I have waited for thy salvation. With old Simeons in the New Testament to bear it company, Lord, now lettest thou thy servant departed in peace, because mine eyes have seen thy Salvation, in knowing and depending upon him for my Redemption, my Lord and Saviour Christ Jesus. 
Luk. 23.46  Whose prayer in giving up the Ghost, must be ours at the last gasp, Father, into thy hands I commend my spirit: The happiest conclusion that all our Devotions can bring us unto. In the interim, we shall meet with in this vale of misery many passages to be lamented at, which how it may be performed, the next Title suggesteth.   

CHAP. VI Of Lamentations, and complaints on sad Objects.  
WE read in the Old Testament of the Roll of a Book, 
Ezek. 2.10.  wherein was written, within and without, Lamentations, and Mourning, and Wo. And in Ramah was there a voice heard, (as it is repeated in the New Testament) Lamentation and weeping, 
Matth. 2.18  and great mourning, Rachel weeping for her children, and would not be comforted because they were not. The taking up of a lamentation is a Scripture phrase, 
Jer. 7.29. Ezek. 19.1. & 26.17. & 27.2. & 28.12. & 32.2.  and the practice of it usual. Lamentations are prescribed for Tyre and Pharaoh. Saul hath a set lamentation penned by David for his sad overthrow, and his brave son Jonathans', upon cursed mount Gilboa, in which the Daughters of Israel are called upon to weep over them, 
2 Sam. 1.22  under whom they had enjoyed such Ornaments and happiness. But all the singing men, and singing women, must by an Ordinance in Israel, 
2 Chr. 35.25  speak of Josiah in their Lamentations, who was slain at Hadradrimmon, 
Zac. 12.11.  in the valley of Megidde: whereof the Prophet Jeremiah was the Penman, from whom we have those inimitable Lamentations, for the ruins of the Church and State that fell out in his time, O that my head were waters, 
Jer. 9.1.  and my eyes a fountain of tears, that I might weep day and night for the slain of the Daughter of my people. 
Jer. 7.29.  Cut off thy hair, O Jerusalem, and cast it away, and take up a Lamentation in the High-Places. 
Lam. 1.11.  Is it nothing to you, all ye that pass by? behold and see, if there be any sorrow like unto my sorrow. Then he turns unto the Lord, Behold, 
Chap. 2.20  O Lord and consider to whom thou hast done this: shall the women eat their fruit, and the children of a span long? Shall the Priest and the Prophet be slain, and that in the Sanctuary of the Lord? How cold are all Heathen Poets and Orators, compared to these burning expressions? 
Isai. 22.4  Isaiah had the like before for the desolation he foresaw should come upon his Country for their sins. Look away from me, for I will weep bitterly. Labour not to comfort me, because of the spoiling of the daughter of my people. And Alas, 
Chap. 5.16  alas is the burden of the Lamenration, foretold by Amos in the like case, which the Citizens and Husbandmen, and all those that are skilful in wailing must take up, when the Lord is angry, and poureth out the Vials of his punishments upon them. 
Psal. 8.5 Psal. 102.9  Such bread of tears, and drink mingled with weeping, the Prophet David often made his Kingly repast, when the floods of Belial made him afraid; and mark how earnest and passionate he is indivers addresses to God, which pierce the highest heavens to extort (as it were) a blessing. Will the Lord absent himself for ever, 
Psal. 77.7  and will he be no more entreated? Is his mercy clean gone for ever, and his promise come utterly to an end for evermore? Hath God forgotten to be gracious, and will he shut up his loving kindness in displeasure? And what consorts more with the miseries of these lamentable times, then that of the sixtieth Psalm? 
Psalm 60.1  O God thou hast cast us out, and scattered us abroad, thou hast also been displeased; O turn thou unto us again. Thou hast moved the land, and divided it: heal the sores thereof, for it shaketh: thou hast showed thy people heavy things, thou hast given us a drink of deadly wine.  
When you therefore consider (my Daughters) which I will you seriously and conscionably to do, the irreverent contempt, and worse than heathenish profaneness, that is fallen of late upon God's Worship, under a pretence of exacter teaching, and purer Reformation, you may betake yourselves to that complaint of the Psalmist, Help (Lord) for there is not one godly man left, 
Psalm. 12.1  the faithful are minished from among the children of men; the wicked walk on every side, 
Ver. ult.  when the vilest men are exalted. And turn that reproof of our Saviour into a necessary Prayer. 
Mat. 21.13  O Lord, thy house should be called, and so ever acknowledged to be the House of Prayer, but behold, it is now made, not only a Den of Thiefs, but a Stable for horses, and a Receptacle for Zims and Ohims, and daughters of the Owls to act their parts therein. 
Isai. 34.14.  Men of worse than Heathenish conditions are come into thine inheritance, 
Psalm 79.1  thy holy Temple have they defiled, and made thy Jerusalem an heap of stones, etc.  
2. When you recount with yourselves, Things consecrated to God to be alienated to cursed uses, the shepherds smitten, the flocks scattered, and that not by strangers, but at home in the houses of our friends: 
Zach. 13.6.  how seasonably will that be thought upon out of the seventy fourth Psalm, O God, 
Psalm 74.1  why art thou absent from us so long? Why is thy wrath so hot against the sheep of thy pasture?— Thine adversaries roar in the midst of the congregations, and set up their banners for tokens, breaking down the carved works (set up for thy Worship) with axes and hammers. Let us make havoc of them altogether (say they) root them out, 
Psal. 83.12  that they be no more a people, that we may take the houses of God into our own possession. Is it not time therefore for all good Christians to cry out. Arise O Lord, 
Psal. 74.23  and maintain thine own cause; remember how the foolish man blasphemeth thee daily.  
3 At the dismal spectacle of this flourishing Commonwealth, so late famous amongst neighbour Nations, and now so ruinated, who can choose but take up those Lamentations of the Prophet? 
Jer. 4.19  My bowels, my bowels, I am pained at the very heart; my heart maketh a noise within me, I cannot hold my peace, because thou hast heard (O my soul) the sound of the Trumpet, and alarm of War, destruction upon destruction, for the whole land is spoiled.— And all this is done by foolish children, who are wise to do evil, but to do good they have no knowledge.  
4. And may not our own particular sufferings turn us to the lamentable expressions of the 69 Psalms? Save me O God, 
Psalm 69.1.  for the waters are come into my soul; I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the floods run over me. Thy rebuke hath broken my heart, I am so full of heaviness. 
Ver. 21  I looked for some to have pity on me; but there was no man, neither found I any to comfort me. And surely, the perfidiousness of friends, the fraud of flatterers, and the impudent insultations of the basest of the people, may  
5. 
Chap. 30  Put us upon Jobs complaint, They who are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. They were cried after as a thief— They were the children of fools and base men.— But now I am their song,— they abhor me and flee from me, and spare not to spit in my face.  
6 Upon survey and sense of our own disabilities, to procure the least refreshing to our galling grievances, how feelingly may that of Isaiah vent our sorrows? 
Chap. 24.16  My leanness, my leanness, woe unto me, the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously. Fear, and the snare, and the pit, are so ordered upon us, that he who flies for fear shall fall into the pit, and he that cometh out of the midst of the pit, shall be taken in the snare.  
7. Last of all, 
Psalm 119  If David's eyes gushed out with water, because men kept not God's Law, what rivers of tears should run down our cheeks, at the beholding of our obstinate offending under the rod of God's confounding punishment? Even in the sight of Moses and the lamenting congregation by reason of the plague amongst them, an impudent Zimri will trace along with his shameless Cozbi. 
Num. 25.6  In stead of true humiliation, we shall have obtruded, deluding dissimulation, and dogs shall prove more pitiful to disconsolate Lazarus, 
Luke 16.  then purple Dives or any of his full-fed attendants. To all which what have we to say? 
Psalm 64.1  but, O God, to whom vengeance belongeth, Thou God to whom vengeance belongeth, show thyself, etc. and to comfort ourselves in this, 
Gen. 19 16  that in Sodom's destruction from heaven, Lot shall find a protection to escape. And Baruch shall obtain his life for a prey in all places whithersoever he goes. 
Jer. 45.5  In the destruction of that Temple and City, which was the beauty of the whole earth, a Mark shall be set upon those that sigh and cry for all the abominations that they see committed, 
Ezek. 9.4  
Rev. 7.  that so in the day of vengeance they may be passed over, & preserved. Whereupon we may safely conclude with the experienced Psalmist, as much in this kind, 
Psal. 126.6  as any of God's children, They that sow in tears, shall reap in joy. He that now goeth on his way weeping, and beareth forth good seed, shall doubtless come again with joy, & bring his sheaus with him. For expressing of which rejoicing, we may use for a Directory the Helps that follow.   

CHAP. VII. Of Excitation, or Encouragements to all kind of Christian cheerfulness and Alacrity.  
SUch is our stupid dulness since the Fall, and loathing averfenesse from all goodness, that though it be erected by grace and directed in the plainest paths that lead to happiness, yet without continual goading on, it will look back with Lot's wife, 
Gen. 19.20  and be like the Horse and Mule, which will follow us no longer than they are drawn to it with the bit and bridle in our hands. 
Psal. 32.10  Hence the Psalmist being exceeding sensible of this original Lethargy, no less than seven times in one Psalm sues to the Physician of our souls for spiritual quickening, Aqua vitae, in these and the like expressions; Quicken me, 
Psal. 119.25, 37.88  O Lord, according to thy word;— in the way;— according to thy loving kindness. And the blessed Apostle thinks it not enough to put his Scholar Timothy to endure hardness, 
2 Tim. 2.3.  except he joined with it, the stirring up of the gifts which God had given him, 
Ibid. c. 1.6.  and improving them to the utmost in the vocation the Church had set him. When the people told blind Bartimeus (whom they had blamed before for his bawling) that our Saviour made a stand, 
Mar. 10.46  and called for him, O how nimbly the blind beggar bestirs himself! 
Ver. 50  off goes his garment, up he starts, scrambles to Jesus as well as he could, was presently healed and followed after with all alacrity, praising the heavenly Donor of so inestimable a blessing. Such cheerful and confident alacrity, the Lord himself in peculiar manner gives in charge to General Joshuah, Have not I commanded thee? 
Josh. 1.9.  Be strong, and of a good courage? be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest. 
Psal. 57.5  Amongst teeth, as spears, and arrows, and tongues of his enemies as sharp as swords, and nets to entangle his foot, and pits to swallow his whole body, observe how the Prophet David cheers up himself, My heart is fixed, O God, 
Ver. 1  my heart is fixed. I will sing and give praise. Awake up my glory, awake Lute and Harp, I myself will awake right early. And this is the ready, 
Psal. 108  the willing, the cheerful Worship, the dancing of the heart for joy, 
Psal. 28  the praising of God with the best member we have, that was prophesied to be performed after our Saviour's erecting his Church of Jews and Gentiles, 
Psalm 110  In the day of thy power the people shall offer thee freewill offerings, with an holy Worship (or as our latter translation hath it) thy people shall be willing in the day of thy power, in the beauties of holiness. The dew of thy birth is of the womb of the morning, gentle, for the descending in drops innumerable.  
For putting life into, and hearting this  Worship, which is only acceptable unto God, when it proceeds according to his own Directory, three things in the Scripture & our Church Book, are especially to be taken notice of.  
1. Proclamations from God.  
2. Excitations of our selus.  
3. Incitations of others.  
I. Of those which may be termed cheerful Proclamations, you may take notice of these seven especially.  
1. Of that whereof King David is made the Herald, 
Psal. 34.11  Come ye children, harken unto me, and I will teach you the fear of the Lord. Your Teacher shall be a King and Prophet, your Teaching shall be gratis; your Learning shall be such as shall make you eternally happy.  
2. And because (perchance) to some it may come more plausibly from the deliverance of a woman, Solomon the son brings in wisdom bestirring herself, and sending abroad her maidens to invite all desirous to learn, to a great feast in her stately house, erected upon seven pillars, 
Prov 9.1  Whoso is simple (She proclaims in the highest places of the City, where it is likely of the greatest Audience) whose is simple, let him turn in hither, and he that wanteth understanding, come eat of my bread, and drink of my wine which I have mingled.  
In the third place, that of the Prophet Isaiah would be diligently harkened unto, Ho every one that thirsteth, 
Isai. 55.1  come ye to the waters, (for spiritual refreshing, which is infinitely beyond all carnal comforts) come ye, buy and eat, come ye, buy wine and milk without money and without price. Wherrfore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Harken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.  
And to prevent all surmises that a pious life is accompanied with sadness, and lays a tye upon us, which would abridge us of all cheerful society, the Proclamation of our Saviour himself, doth (fourthly) ascertain us to the contrary, Come unto me all ye that labour and are heavy laden, 
Mat. 11.28  and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls: for my yoke is easy, and my burden is light. This is taken into our Leiturgy for a chief ground of the Excitations that are set before the partaking of the Lords Supper, Lift up your hearts, We lift them up unto the Lord. Let us give thanks unto our Lord God, It is meet and right so to do. Upon this,  
5. The great King's Invitation of all sorts to his wedding Supper of his Son, 
Matt. 22.4.  would be most seriously harkened unto, Behold, I have prepared my dinner, my Oxen and my fatlings are killed, come unto the marriage: and not turn it off with excuses of absence, or profane it by irreverent intruding without a wedding garment, 
Matth. 7.  for this shall never pass without an heavy censure.  
Neither is the sixth Proclamation of less consequence, Come out of her, 
Rev. 18.4  my people, that ye be not partaker of her sins, and that ye receive not of her plagues. Take it how you will, either for clearing yourselves from the Babylon or confusions of Popery, or of Schismatics, or of wretched worldlings, the case is of such consequence, that the not abandoning of such Societies, will make us uncapable of the privileges of the  
Seventh and last Proclamation, 
Rev. 22.17  And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is a thirst come. And whosoever will, let him take the water of life freely. What sense is so benumbed, what affection so bewitched, what heart so stupefied, that such proffers, if they win not, yet at least will not retard from the desperate courses, which the world, the flesh and the devil continually put us upon?  
To strengthen those graces so freely offered. These Memorandums or Mementoes may do well to be had in a readiness.  
1. 
Eccles. 12.1  Remember thy Creator in the days of thy youth; while thou hast abilities and opportunities to do it; for thou knowest not how soon thou mayest be deprived of them.  
2. 
Luk. 17.30  Remember Lot's wife; fall not back from a good course wherein thou art, lest thou be at a loss, which thou shalt never be able to recover.  
3. Remember Dives, 
Luk. 16.25  Lot and Lazarus. We must not think to far well here, and never to be called to an account hereafter.  
4. Remember the Sabbath to keep it holy; not in harkening so much after other men's undertake in speaking, as the worshipping of God ourselves in the beauty of Holiness: 
Heb. 10.25  Considering one another to provoke unto love and good works, not forsaking the assembling of ourselves together (as the manner of some is) but exhorting one another; so much the more as we see the day approaching. This will draw on the  
Fifth Memento, Remember that Jesus, 
2 Tim. 2.8  of the seed of David, was raised from the dead, having spoiled principalities and powers, and made a show of them openly; 
Gol. 2.15.  triumphing over them by himself in his Cross; thereby freeing us from Satan's slavery, and purchasing to us an immortal Kingdom. In travelling to the possession of which, we must labour to support the weak; and take the  
Sixth Memento of our Saviour with us, It is more blessed to give, 
Act. 20.35.  then receive.  
And yet when all this is done, to keep us from undoing all again, that Memento of Judas in the last place will be necessary, Beloved, remember the words which were spoken before of the Apostles of our Lord Jesus Christ, 
Judas v. 17.  that they told you, that there should be mockers in the last times; who should walk after their ungodly lusts. But how shall we discern them from honest men, seeing they varnish all their actions with the exquisite veil of holiness, and hold forth their zealous projects with the most taking professions of Saintship? The nineteenth verse will there tell us in down right terms, These be they that separate themselves, sensual, having not the spirit. The Separatists, Libertines, and Enthusiasts of this ages spawning, which some suspect to have affinity with the three frogs issuing out of the mouth of the Dragon, 
Rev. 16 1●  the beast, and the false Prophets, which set Kingdoms and States against the Lamb, and his followers, until in the battle of Armageddon they be utterly defeated.  
Here the like number of Caveats may be put in, and all from our Saviour immediately. As  
1 Take heed that no man deceive you by putting false Christ's and false Prophets upon you. 
Mark 13.5.   
2 Take heed what you hear, 
Mat. 24.7.15  and how you hear.  
3. Take heed of vainglory in your best works, 
Mark 4.24 Luke 8.18.  of Almesdeeds, Fasting, and Prayer.  
4. Take heed that the light which is in you be not darkness, 
Matth. 6.  by aiming at wrong ends, 
Luk. 11.35  and overprizing your Sanctity in comparison with others.  
5. Heed also must be taken of men, 
Mat. 10.16 17  by joining the Serpent's wisdom with the Doves innocency; which intimates that which the Prophet Jeremiah hath more at large, 
Jer. 9 4  Take heed every one of his neighbour, and trust ye not in any brother; for every brother will utterly supplant, and every neighbour will walk with slanders.  
6. Take heed and beware of covetousness; 
Luk. 12.15.  for the abundance that a man hath makes him not happy, but the well bestowing of it; which basely neglected, proves oftentimes the bane of the owner, and a booty for those that will wickedly set it packing.  
7. You that are better advised, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, or drunkenness, or cares of this life, and so that last day come upon you unawares: for as a snare shall it come on all them which dwell on the face of the whole earth.  
But enough hath been spoken, if it be well remembered and practised. But what will Caveats, Memento's, or Edicts from heaven avail, if we be wanting to ourselves, and bend not an ear to hear, or a heart to entertain what the Spirit saith unto the Churches, and in them to us in particular?  
II. Here then come in, these Excitations which among Divines are called Soliloquies, in which, by reflecting upon ourselves in what condition soever we are, we set the superior faculties of our souls, that is, the Understanding and Will, to comfort and cheer up our drooping senses and consciences, upon heavenly principles that will never fail. And herein a Lantern to our feet, and a light unto our paths, we have the Prophet David in so many passages, that it may distract us in which especially to instance. 
Psal. 27.2  In the midst of his devouring cannibal enemies, that came upon him to eat up his flesh, how cheerfully doth he rouse up himself? The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom then should I be afraid. Upon the scoffs of his Adversaries, that having him at an advantage, would cast him in the teeth, 
Psal. 42.12.  Where is now thy God? he reflects upon himself, and without passionate retortion, makes good his ground against them. 
Ps. 42.14, 15  Why art thou so vexed, O my soul, and why art thou so disquieted within me? O put thy trust in God, 
Psal. 43.5, 6  for I will yet thank him, which is the help of my countenance, and my God. 
Psal. 103.1.  Praise the Lord, O my soul, and all that is within me. 
Psal. 146.1.  Praise the Lord, O my soul: While I live will I praise the Lord, as long as I have any being I will sing praises unto my God. Such a communing with her own heart hath the poor woman troubled with the bloody-issue. 
Mark 5.26. Matth. 9.21  If I might but touch his garment, I shall be whole. And how calmly in this kind doth Job put off the losses of his goods and children, 
Job 1.21.  Naked came I out of my mother's womb, and naked shall I return again. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.  
III. Last of all, for inciting others; not only all sorts of people must be called upon in these and the like terms. O praise the Lord,] O give thanks unto the Lord,] O sing unto the Lord a new song.] which are as familiar as comfortable, but also beasts and senseless creatures must be fetched in to bear a part, 
Psalm 150  Let every thing that hath breath praise the Lord, is the close of the Psalms. Let the sea make a noise, let the floods clap their hands, Let the Hills be joyful together before the Lord: And O be joyful in the Lord, all yea Lands: serve the Lord. These and like select passages set in our Leiturgy, made familiar to you and yours (my Daughters) may serve to make you heavenly melody in the greatest distractions and affrightments this world may put upon you; 
Psal. 94.13, 14  for, the Lord will not fail his people, neither forsake his inheritance; but give them patience in the time of adversity, until the pit be digged us for the ungodly. Bruised reeds shall not be broken, 
Isai. 42.3.  smoking flax shall not be quenched; 
Psal. 34  Sheep shall find green pastures, when lions hunger: the meal shall not fail in the barrel, 
1 King. 17.  nor the oil in the cruse, until there appear a more plentiful supply. Cast your care therefore upon God (my Daughters) in all your exigencies, for he careth for you, 
1 Pet. 5.7.  and be content with what he bestoweth upon you: for he hath said, I will never leave thee, nor forsake thee. And our Saviour who tells us that in this world we shall have tribulation, 
Joh. 16.33  and be sharers with him in his sufferings cheers us up notwithstanding with this conclusion, Be of good comfort, I have overcome the world.    

THE THIRD PART: OF PRAYERS IN Public Assemblies.  

CHAP. I. Of Confessions.  
Public Prayers are such as are celebrated solemnly by Congregations in appointed times and places according to set forms prescribed to Priest and people by particular Churches, within their several Jurisdictions. Such was that of blessing the people by the Priest, 
Num. 6.22  not in variety of forms and phrases, as he thought fit, but in such terms and words which are enjoined by God himself. And the Lord spoke unto Moses saying, Speak unto Aaron and his sons, saying, On this wise shall ye bless the children of Israel, saying unto them, The Lord bless thee and keep thee, The Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. And they shall put my Name upon the children of Israel, and I will bless them. This name some would have to import the blessed Trinity, by reason of the word Jehovah, or Lord, here thrice repeated; to which that Blessing is well conformed which is imparted usually by most parents to children, In the Name of the Father, and of the Son, and of the Holy Ghost. And in the same form precisely all children of Christians are commanded to be baptised. 
Mat. 28.19  In like manner, it was not at the choice of him that presented his first fruits, to acknowledge his thankfulness in what terms or variations he conceited; but, 
Deut. 26.5.  [Thou shalt speak (as the Text commands thee) and say before the Lord thy God, A Syrian ready to perish, was my father, and he went down into Egypt, and sojourned there with a few, and became a Nation great, mighty, and populous; and the Egyptians evil entreated us, and laid upon us hard Bondage; And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour and our oppression: And the Lord brought us forth out of Egypt, with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders: And he brought us into this place, and hath given us this Land, even a Land that floweth with milk and honey. And now, behold, I have brought thee the first-fruits of the Land, which thou, O Lord, hast given me.] So Israel's repentance is directed by Hosea, Take unto you words, 
Chap. 14.2.  and turn unto the Lord, and say unto him, Take away all iniquity, and receive us graciously; so will we render the calves of our lips. So in their solemn fasting, the time was not to be unseasonably spent in tedious Teaching, or by extemporal rhapsodies, to set forth the gifts of the Speaker, or tyre the devotion of the Auditory; 
Joel 2.17.  but (as the Prophet directeth, Let the Priests the Ministers of the Lord, neep, between the Porch & the Altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the Heathen should rule ever them. Wherefore should they say among the people, Where is their God? Which set forms in Public Meetings were so far from altering in the New Testament, that they are summed up and perfected in the Lord's Prayer, and so transmitted by the Apostles to all posterity, that no settled Church can be noted that had not some Public Leiturgy, wherein the people might join with the Minister in God's Service; children, and the simpler sort might be instructed by hearing the same words constantly repeated; and not to come only as spectators to a Theatre, to hear much, learn little, and do nothing, as though all had not an interest in God's Service according to their abilities and callings, and that out of the mouths of babes and sucklings, Hosannaes' were not to be endured.  
Public Prayers may be either 

1. Confessions.  
2. Deprecations.  
3. Supplications.  
4. Intercessions.  
5. Thanksgivings.  
6. Praises.  
7. Comminations.    
For Public Confessions, what can be contrived more fully and effectually, then that used at the entrance of our Devotions, [Almighty and most merciful Father, we have erred and strayed from thy ways like lost sheep, etc.] And that other before the receiving of the Lords Supper, [Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men, we acknowledge and bewail our manifold sins, etc.] These you and your children must have by heart, to be ready at all times, upon all pangs of sadness for sin, or more dangerous convulsions of conscience. 
Psal. 32.6.  In this the Psalmist found present ease, I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin. This the Apostle commends as a salve most sovereign, 
1 John 1.9  If we confess our sins, he is faithful and just to forgive us our sins. But, 
Ver. 10  If we say we have not sinned, we make him a liar, and his word is not in us. The Prophet Daniel fully relates how it wrought with him; for no sooner had he made that earnest & passionate Confession in the behalf of himself and his fellow Captives in Babylon. But, while I was yet speaking, 
Dan. 9.21  (saith the Text) and praying, and confessing my sin, and the sin of my people Israel;— Tea, while I was speaking in Prayer, the man Gabriel being caused to fly swiftly, came and touched me to give me satisfaction. So quick in operation is an hearty Prayer and Confession. No sooner shall David say, 
2 Sam. 12.13  I have sinned against the Lord, but the Prophet shall reply, And the Lord hath put away thy sin, thou shalt not die. As soon as he shall acknowledge, that his feet hath slipped, 
Psal. 94.18  he shall presently have good cause to add, Thy mercy, O Lord held me up. In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul. For as vomiting after excess of gluttony easeth the stomach, so doth Confession the conscience after a burdening sin committed. For this purpose to have recourse to those Hymns in our Church-Book, and sing them devoutly, [O Lord of whom I do depend, behold my careful heart, etc.] And, [O Lord turn not away thy face from him that lies prostrate, etc.] And, [O Lord in thee is all my trust, etc.] will be a great ease to an afflicted soul. And they that have some fuller taste and relish of God's Word, may make a kind of confessionary Litany to themselves, fitted to the times of trouble they live in. As for example.  
[1. By our Fratricide, with Cain, who causelessly murdered his innocent brother.]  
[2. By our unnatural irreverence, with Cham, that scoffed at the nakedness of his father.]  
[3. By our contemptuous profaneness, with Esau, who sold his birthright for a mess of broth.]  
[4. By our Sacrilege with Achan, who wickedly ventured on that which was consecrated to God, to the destruction of himself and all his.]  
[5. By our devilish conspiracy with Corah and his Complices against Moses and Aaron, God's spiritual and temporal Prelates.]  
[6. By Doegs brutish falling upon God's Priests to make them away, that he might have the greatest share in the plundering of their means.]  
[7. By Absoloms most unnatural rebellion against his most indulgent Father;] We have (O Lord) affronted heaven, and plucked down thy just vengeance upon us: but correct us therefore, O Lord in thy judgement, not in thy fury, lest we should be consumed and brought to nothing.  
And if you (my Daughters) would fit it more properly to your Sex, you may dispose it in this manner.  
[1. 
Gen. 34.1.  With Lot's wife deserting her husband in looking back to the Luxury of Sodom.]  
[2. With Dinahs' gadding abroad to her own shame, the enraging of her brethren, and discontent of her father-]  
[3. With the plots of joseph's Mistress upon her chaste servant.]  
[4. With Jobs impatient wife to add affliction to the greatest afflictions of her tormented husband.  
[5. With Michael's scoffing at her husband David's Devotion, as misbeseeming his High place to be submissive to God.  
[6. With the haughtiness of the daughters of Zion, 
Isaiah 3  displaying their fancies to the world in twenty one fashions.]  
[7. With the peremptory Jewish wives, 
Jer. 44.16.  we have snapped at God's Ministers, as they did at the Prophet Jeremiah in Egypt, and told them in plain terms, Let them say what they would, we would do as we list, and our husbands should justify us in it, as there it is undertaken. 
Ver. 19  In all which unsufferable exorbitancies, or some of them we have drawn thy just judgements upon us.] But spare us, Good Lord, spare thy people whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Which leads us to Deprecation, the second kind of Public Prayer.   

CHAP. TWO Of Deprecations.  
AFter Confession, Deprecations may be best thought upon, by which we being conscious to ourselves how manifold punishments our innumerable sins have deserved, cry out unto God with the Psalmist, 
Psal. 130.3  If thou, Lord, shouldst be extreme to mark what is done amiss, O Lord, who may abide it! And to fall in with our Leiturgy, O Lord, deal not with us after our sins, neither reward us after our iniquities! And fully to this purpose is that excellent Deprecation that follows, O God, merciful Father, that despisest not the sighing of a contrite heart, etc. This is seconded by another no less material; We humbly beseech thee, O Father, mercifully to look upon our infirmities, and for the glory of thy Name sake turn from us all those evils which we most righteously have deserved, etc. And here may be taken in those interchangeable Votes of Priest and People, which are interposed, O Lord, arise, help us and deliver us for thy Names sake! O God we have heard with our ears, etc. and therefore now, Arise, O Lord, help us, and deliver us for thine honour! that we may always with united hearts and voices in the highest strain profess and say, Glory be to the Father, &c And what are all those recountings of dangers (in particular Orisons) rising up from our sins as vapours, that gather into a black cloud of vengeance; to shun which, we unanimously cry in our Litany, Spare us Good Lord! and, Good Lord deliver us! What are they but so many Deprecations for removal of just executions, which would otherwise utterly confound us? It was not without just cause therefore that Saint Paul so carefully exhorted Bishop Timothy (whom he had left in Ephesus to settle Church-Dectrine and Discipline) that in Doctrine he should labour to divert them from Novelties, Fables, 
1 Ti. 1.3 4 and 6.20.  and endless Disputes concerning Genealogies, and such wrangling questions, nothing tending to Edification. And for Discipline, he would have set in the first place, in the ordering of public Worship, Deprecations, 
1 Tim. 2.1.  Supplications, Intercessions, and giving of thanks for all men, but especially for Kings, and those that are in Authority. Which lesson if it had been well pressed by those that take on them to be somewhat gifted above their brethren, and observed better by their zealous followers, we should have had little need then of such Leitugical Deprecations.  
[From 1. Herodian Tyranny.]  
[2. Pharisaical malicious hypocrisy.]  
[3. Saducean brutish incredulity.]  
[4 Judas his highest Treason.]  
[5. Simon Magus and Elymas his hellish oppositions.]  
[6. Ananias and Saphira's dainty deludings with a smooth lie.]  
[7. The Silver smith's and Coppersmiths boisterous and mechanical tumults to have Church and State forged on their Anvils, as they would hammer it,] (to repeat again and again) Good Lord deliver us!  
Let your care therefore (my Daughters) be in all such cries and clamours, (Lo here is Christ, or there is Christ; Behold, you shall find him by such a River rebaptising, or meet with him in such a Conventicle exercising or distributing his gifts) not to forsake the old way, which hath warrant to be good from the Ancient of days, but to hold fast by God, with the Psalmist, 
Psal. 73.27  and possess yourselves in patience (according to our Saviour's direction) in the heaviest calamities; 
Luk. 21.19  and not forget that advice of the sad, 
Jer. 18.14, 15.  but serious Prophet; foreign waters are not to be preferred before our better tried springs at home; nor untrodden paths that are not cast up, before the ancient ways wherein our fathers have safely walked without stumbling. For the performance of which Supplications will be found necessary, and therefore fittest to be considered of in the third place.   

CHAP. III. Of Supplications, or Petitions.  
SUpplications are Prayers directed to God for supply of our wants, or prospering our pious intentions and endeavours, whether spiritual or temporal. Of which our Leiturgy is also a treasury, that containeth all good things new and old to be desired; as likewise a Magazine, wherein that armour of God is to be had, whereby we may be able to withstand all principalities and powers, 
Ephe. 6.12, 13  and rulers of the darkness of this world, and spiritual wickedness in high places; if we continue with all Prayers and Supplications, and watch thereunto with perseverance, as the Apostle exhorts us. For herein, after Confession of sins, and Deprecation of punishment, how orderly are we led on, both in Morning and Evening Prayer, to be humble Petitioners for Peace and Protection? which yield the greatest happiness that in this world may be expected.  
Now for the first, we have these Prayers, O God, which art the Author of Peace and Lover of Concord, etc. And, O God from whom all holy desires, all good counsels, and all just works do proceed, give unto thy servants that peace which this world cannot give. etc.  
For the second, those, O Lord our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day, defend us in the same by thy mighty power, etc. And, Lighten our darkness we beseech thee, O Lord, and by thy great mercy defend us, etc. Those that hold these and the like Supplications the less effectual, because common, and so fitted for the mouths of babes and sucklings, of least understanding amongst the Vulgar, may as well slight the Sun and Moon, imparting their beams equally to the Prince and Peasant; and cast off the whole Sacred Text of Scripture, because it comes not out weekly in a new Translation.  
Those also, that further require variety, as more grateful to their appetites (whom Manna from heaven would not long satisfy) if they will but take the pains to peruse with deliberation and singleness of heart the ninety two Collects, which are no other, but quick and pertinent petions, framed and fitted to the time of the year, out of the Texts of Epistles and Gospels for Sundays and Saints-days, shall find the like vein of Devotion, not to run in any Helps or Handmaids, or Practices of Piety, that may fill the hungry with good things, when the rich in their squeamish choiceness may be sent empty away. Where, by the way, if we but cast an eye on the Litany, what are all those necessary desires (which the religious thoughts of many ages have laid together, with which, young and old, rich and poor, offer violence as it were jointly with their outcries to the Throne of Grace, We beseech thee to hear us, Good Lord!) but a sum of Petitions linked together, wherein all have a share, which the best gifted men on the sudden will hardly think upon? O what admirable variety of choice may be here found! As when we consult the Scriptures, to begin with that Collect of the second Sunday in Advent, Blessed God, which hast caused all Scripture to be written for our learning, etc.  
When we undertake and begin any work of our vocation, to procure a blessing unto it, with that so well known Supplication, Prevent us, O Lord in all our do with thy most gracious favour, and farther us with thy continual help, etc.  
For an entrance into our Prayers, how fit is that? Assist us mercifully, O Lord, in these our supplications and prayers, etc. or that which follows, Almighty Lord, and everlasting God, vouchsafe we beseech thee to direct, sanctify & govern, etc.  
And after the hearing of a Sermon, how becoming & pious is that Petition? Grant we beseech thee, Almighty God, that the words which we have heard this day with our outward ears, etc.  
And for the close of all our Prayers, that which closeth up the Service of the Communion; Almighty God, which hast promised to hear the Petitions of them that ask in thy Son's name, etc.  
They are unworthy to pray, or to be heard, 
Jer. 2.13  that forsake such fountains of known and living waters, to hue out to themselves Cisterns, broken Cisterns, that hold troubled, or no water, or (perchance) some mixtures of Marah, or Meribah; which will not guide us to the Springs of Intercession, that next we must take in our way.   

CHAP. IU. Of Intercessions.  
AMong those kind of Prayers which the Apostle exhorteth, 
1. Tim. 2.1.  especially, Intercession succeeds Supplications, which are Petitions put up to God for others for whom we are bound to pray, either by Nature, Law, or Christian charity. Under this title therefore come all those prayers we have for the Church in general, and then more distinctly for Superiors, Leaders, Equals, Friends, Enemies; all that be desolate and oppressed, that they may be relieved; all that be in good courses, that they may be preserved and encouraged.  
To such Intercessions the Psalmist exhorteth all well-affected people, especially when they are assembled together, 
Psal. 122.6, 7, 8, 9  O pray (saith he) for the peace of Jerusalem, they shall prosper that love thee. Peace be within thy walls, and plenteousness within thy Palaces. For my brethren and companions sake I will wish thee prosperity; yea, because of the House of the Lord our God, I will seek to do thee good. So Samuel prayed for Saul, until God told him in plain terms, that he had rejected him. And so long in charity we are to pray for those that are most untoward, until God hath evidenced by cutting them off, that their case is desperate, which we must not be too bold to prejudg, seeing she that had seven Devils in her did become the most zealous Attendant of our Saviour, and he that was a most violent Persecutor, 
1 Cor. 15.10  the most laborious amongst all the Apostles. Small hopes there was of imprisoned Saint Peter's preservation, the sword having so fatally cut off Saint James; and Herod being so fully bend to please the bloodthirsty Jews. 
Acts 12.5.  Peter was therefore kept in prison (saith the Text) but prayer (that is, Intercession) was made, without ceasing of the Church unto God for him. And was not the event as miraculous? Peter is delivered by an Angel, and the expectation of the Jews. deluded. Few would imagine that Saint Paul (who had the favour to be rapt up into the third heaven, 
2 Cor. 12.4  and hear unspeakable words which were not lawful for a man to utter) should have need of the Intercession of any of those Converts of his, which he had so lately catechised in Christianity; yet we see what he writes to the Thessalonians, 
1 The. 5.25  Brethren, pray for us. And to the Hebrews, 
Heb. 13.11  Pray for us; for we trust we have a good conscience in all things, willing to live honestly. Nay Pharaoh and Simon Magus were not so hard hearted, though in the gall of bitterness, but they allowed and desired the intercession of God's servants. Entreat the Lord (saith Pharaoh) that there be no more mighty thunderings and hail. 
Exod. 9.28.  
Acts 8.24  And pray ye unto the Lord for me (saith Magus,) that none of these things which ye have spoken come upon me. Whereupon Saint James laid it down for a Canon to be observed of all the faithful, 
James 5.16  Confess your sins one to another, and pray one for another, that ye may be healed. Which two Ingredients make an excellent Soulsalve for all spiritual wounds and bruises. And therefore we have so divers and effectual forms of Intercession in our Church-Book, that I may well use the words to you that Boaz sometime did unto Ruth, 
Ruth 2.8.  Hear ye not, my Daughters? Go not to glean in another field, neither go from hence; for here you shall find that will satisfy. The pattern of Intercession we have from our Saviour, for his Apostles, Successors, and Converts, John 17. (as we had his general prayer before for all things necessary, Matth. 6.) conformable to which we have framed that excellent Intercession in our Leiturgy, under the Title of Let us pray for the whole estate of Christ's Church militant here on earth, in these words, Almighty and everlasting God, which by thy holy Apostle hast taught us to make prayers and supplications, and to give thanks for all men, etc. This Prayer is to be had by heart, and always used upon any occasion. And in particular, find we not further Intercessions for the King, Queen, and Royal Progeny, Bishops and all the Clergy, most orderly following one another? To the same purpose are those interchangeable Intercessions between Priest and People, O Lord, show thy mercy upon us; and grant us thy salvation. O Lord save the King, etc. Which your little ones may be brought to repeat in answering one another. The like passages are interposed in Matrimony for the parties married; O Lord save thy servant and thine handmaid, that put their trust in thee, etc. In the Visitation of the sick, O Lord save thy servant which putteth his trust in thee, etc. And at your Womens-meetings, commonly called Church-going, O Lord save this woman, thy servant, which putteth her trust in thee, etc.  
Persuade yourselves (my Daughters) these things are not to be little set by. This simplicity in coming to God with good hearts and humble minds, in obedience to our Mother the Church, which hath thus directed us, will be more acceptable to him, and more prevalent than Balaks seven Altars, and Balaams thence fetching Prophecies. Nay, than the Sacrifice of a Bullock (to use the words of the Psalmist) that hath horns and hooves. 
Psal. 69.32  For God is not taken with acquaint inventions, or excellency of speech, 
1 Cor. 2.1.  (as the Apostle tells us) The wisdom of this world to him is but foolishness; 
chap. 3.19.  
chap. 4.20.  and his Kingdom consisteth not in words, but power. If our hearts therefore condemn us not, God is greater than our heart, and knoweth all things. And then (saith the blessed Apostle) we have confidence towards God; 
1 Joh. 3.20 21, 22  and whatsoever we ask, we receive of Him, if we keep his Commandments, and do those things which are pleasing in his sight. And so we may close with the man after Gods own heart, 
Psal. 69.33.  The humble shall consider this, and be glad. Seek ye the Lord (in this way) and your foul shall live.   

CHAP. V Of Thanksgiving.  
WEll may Thanksgiving follow Intercession; which is the only high-rent that God expecteth for all his infinite blessings bestowed upon us. Amongst the Sacrifices of the Old Testament, this of Thanksgiving hath a special prescription, 
Lev 7.12.  to be tempered with plenty of oil of gladness, that maketh the face to shine. 
Ps. 24.25  In this behalf the Psalmist is so copious that it is hard to pitch upon any passage, wherein he seemeth more expressive than other. In that ninety second Psalms which carries the Title, for the Sabbath day no entrance is found but by the door of Thanksgiving, It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O thou most high. To tell of thy loving kindness early in the morning, and of thy truth in the night season. Upon an Instrument of ten strings, and upon the Lute, upon a loud Instrument, and upon the Harp. Church-music then in those days was not held Superstitious, but taken in for an help to set forth Praise and Thanksgiving. For performance of which duty, so many ties are upon us, that the Prophet cries out, as destitute of expressions, 
Psa. 116.11  What reward shall I give unto the Lord for all the benefits he hath done unto me? and can resolve no otherwise for himself, but, 
Psal. 145.1  Every day will I give thanks to thee, and praise thy name for ever and ever. And for stirring up of others to the same duty, O praise the Lord (saith he) for it is a good thing to sing praises unto our God; yea, 
Psal. 147.1  a joyful and pleasant thing it is to be thankful.  
But what need we go further, where we have the practice of our Saviour to lead us? I thank thee, O Father, 
Mat. 11.25.  Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes: Even so Father, for so it seemed good in thy sight.  
According with this, we have that large form of Thankgiving, besides many others (to stir up ourselves and others) of the Kingly Prophet, 
Psal. 136.  O give thanks unto the Lord, for he is gracious, and his mercy endureth for ever. O give thanks unto the God of all gods, for his mercy endureth for ever: O thank the Lord of all Lords, for his mercy endureth for ever; and so going on in numbering up Gods blessings, for which thanks were due, with a repetition from whence they proceeded, from God's mercy, not our deserts, for his mercy endureth for ever. He ends as he began, as though in his acknowledgement he had never said enough, O give thanks unto the Lord of heaven, for his mercy endureth for ever. O give thanks unto the Lord of Lords, for his mercy endureth for ever.  
Upon this ground proceed the four and twenty Elders, representing the whole Church of the Faithful, falling upon their faces and worshipping. We give thee thanks, 
Rev. 12.17.  O Lord God Almighty, which art, and which waste, and which art to come, because thou hast taken unto thee thy great power, and hast reigned.  
From these and the like patterns our Leiturgies forms are derived.  
A Thanksgiving for rain in time of drought, [O God our heavenly Father, who by thy gracious providence dost cause the former and the latter rain to descend upon the earth, etc.]  
For fair weather, [O Lord God, who hast justly humbled us by the late plague of immoderate rain and waters, etc.]  
For Plenty, [O most merciful Father, which of thy gracious goodness hast heard the devout prayers of the Church, etc.]  
For Peace and Victory, [Almighty God, who art a strong Tower of Defence unto thy servants against the face of their enemies, etc.]  
For Deliverance from the Plague, [O Lord God which hast wounded us for our sins, etc.]  
After receiving of the Lords Supper, [Almighty and everlasting God, we most hearty thank thee, for that thou dost vouchsafe to feed us which have duly received these holy Mysteries, etc.]  
And last of all, under the Title of Prayers most commonly set in the end of the Church-Book, what a complete form of Thanksgiving have we, that thus gins? [Honour and Praise be given to thee, O Lord God Almighty, most dear Father of heaven, for all thy mercies and loving kindness showed unto us, etc.] Which ends with this most pious and necessary petition, to be used at all times, and on all occasions, Let thy mighty hand, and outstretched arm, O Lord, be still our defence, etc.]  
For your Sex also (my Daughters) is not to be omitted the Thanksgiving of women after Childbirth, commonly called the Churching of Women, (though latter times have held it superfluous, if not superstitious): wherein, [Forasmuch as it hath pleased Almighty God of his goodness to give you safe deliverance, and preserved you in the great danger of Childbirth.] You are called upon to be thankful hearty, and to pray with the words of the Psalmist, 
Psal. 121.  I have lifted up mine eyes unto the hills from whence cometh my salvation; my help cometh from the Lord which hath made heaven and earth. And that which follows, (The Sun shall not burn thee by day, nor the Moon by night, etc.) is not impertinent (as some will have it) in as much as it ascribes all preservation to God at all times, and in all places, in our greatest extremities. When more punctual devout and judicious Thanksgiving upon surer grounds and authority shall be tendered to you (my Daughters) you may satisfy your consciences in making use of them. In the mean time you and yours may feed on the milk which your Mother the Church so plentifully affords you; and not cast about for change of Nurses who will scarce prove so natural.   

CHAP. VI Of Praises.  
PRaise is a due acknowledgement of God's infinite excellency, expressed in his works of Power, Mercy and Justice. It hath such affinity with Thanksgiving, that most commonly they go together, and usually are taken one for the other. 
Psa. 145.11  As in that Psalm. All thy works praise thee, O Lord, and thy Saints give thanks unto thee. I will magnify thee, 
Ver. 1, 2.  O Lord my King; and will praise thy Name for ever and ever. Every day will I give thanks to thee, and praise thy Name for ever and ever.  
Notwithstanding, howsoever Magnifying, Praising, Blessing, and giving of Thanks to God are used to the same purpose; yet praise may belong to Excellency which we are not bound to thank; whereas Thanks includeth Praise for affording us a Blessing, by which we are obliged to magnify the Donor.  
In the Old Testament, those that will seek for forms in this behalf, shall find all the Psalms of David in the Original to come under the title of The Book of Praises. Not that all Psalms therein may be so termed, but because the most part are so, that gives the nomination to the whole.  
And Samplers for Praises to you (my Daughters) may be as pertinent, that of Miriam registered to all posterity for imitation in these words, 
Exo. 15.20.  And Miriam the Prophetess, the sister of Aaron, took a Timbrel in her hands, and all the women went out after her with Timbrels and with Dances (none being so scrupulous in those days as to take exceptions at them) And Miriam said, Sing ye unto the Lord, for he hath criumphed gloriously, the horse and his rider hath he thrown into the sea. O what an excellent Emulation it is between men and women, when they contend who may praise God most for his Blessings bestowed upon them! In the same strain of praises is the consort of Deborah and Barak, for the overthrow of General Siserah: 
Judges 5.  Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves, etc. In comparison of which piece, the highest touch of Heathen Poetry sounds but flat and liveless.  
Neither must the goodwives of Bethlehems praising of God for the birth of Obed, King David's grandfather, be thought not worthy to be imitated upon the like occasion, 
Rut. 4.14, 15  And the women said unto Naomi, Blessed be the Lord which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be thee a restorer of thy life, and a nourisher of thine old age; for thy Daughter in Law, which loveth thee, which is better to thee then ten sons, hath born him.  
Thankful hannah's Hymn is tuned to the same key, for the birth of her son Samuel, And Hannah prayed and said, 
1 Sam. 2.1.  My heart rejoiceth in the Lord, my horn is exalted in the Lord, my mouth is enlarged over mine enemies, because I rejoice in thy salvation.  
But eminent above all the rest is that Magnificat, or Song of Praise and Thanksgiving of the most blessed Mother-maid, 
Luke 1.46  retained in our Leiturgy, to be always repeated. Wherein Humility in her greatest advancement, referring all to God's glory; and reflecting still upon the Churches good is most lively set forth, He hath looked upon me a poor wretch regarding the low, and inconsiderable estate of his Hand-maiden, passing by the flourishing Pomp of the rich and mighty: He hath remembered his mercy for the redemption of Israel, according to the promise made to our forefathers; and therefore, My soul doth praise and magnify the Lord, and my spirit rejoiceth (not for any worth found in myself, but) in God only my Saviour. O that the proud ones of these times would but think upon this! This one pattern might be sufficient to take down their haughty looks, and new fangled attires, by minding them that the blessedst amongst all women was otherwise affected.  
In the like strain is that Benedictus of holy Zachary, 
Luke 1.68  Blessed,. or, praised be the Lord God of Israel, for he hath visited and redeemed his people, etc. And that, 
Psal. 100  O be joyful in the Lord all ye Lands, serve the Lord with gladness, and come before his presence with a Song. O go your way into his gates with Thanksgiving, and into his courts with praise; be thankful unto him, and speak good of his Name. And it is worth the noting, that as the Book of the hundred and fifty Psalms gins with, Blessed is the man (or, many blessings are upon that man) that hath not walked in the counsel of the ungodly, but kissed the Son and ordered his walks to God, to which the first fifty Psalms especially lead him: Neither stood in the way of sinners, which the second fifty beats him from as most dangerous: So the third fifty, plucks him and his from the Seat of the scornful, lift him up with Psalms of Degrees, and Hallelujahs to thank and praise the Maker and Preserver of all things, sealing all up with this conclusion, Let every thing that hath breath praise the Lord.  
Wherefore let not the Te Deum, [We praise thee, O God, we acknowledge thee to be the Lord,] or the Benedicite, the following Canticle, [O all ye works of the Lord, bless ye the Lord, praise him, and magnify him for ever,] be thought superfluous in our Leiturgy, for not having that Canonical Authority, which the former Scriptures have; lest our Sermons and unpremeditated praises and prayers should be in that respect excepted against, and so Preaching be discredited, as bordering too near sometimes upon Apocrypha. Let it be sufficient then, that such holy prayers have ground in Scripture, from which, as the Articles of our Creed, they are deduced and framed to the capacity and memories of all that cannot be more edifyingly instructed. So [Glory be to the Father, and to the Son, and to the Holy Ghost,] so often repeated to uphold the Doctrine of the sacred Trinitg against the ancient and modern Heretics: and that Angelical Rapture used after receiving of the Lords Supper, [Glory be to God on high, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord, etc.] are such collections, whereby young men and maidens, old men and children may praise the Name of the Lord, 
Psa. 148.12  as the Psalmist exhorts them to do. With whom we may safely conclude, in that which our Leiturgy takes up for an entrance, 
Psalm 95.  O come, let us sing unto the Lord, etc. with the Postscript of that good wish, 
Psal. 40.19.  Let all those that seek thee be joyful and glad in thee; and let such as love thy salvation say always, The Lord be praised.   

CHAP. VII Of Comminations, or Curse.  
COmmination in our Leiturgy is a part of Church-Discipline, whereby Gods judgements are denounced against notorious offenders, to terrify them from their desperate courses, and to put a stop to others, that they follow not them in their damned ways, which by their own mouths they have pronounced accursed.  
This is grounded on the twenty seventh of Deuteronomy, with little alteration of words or matter, for the applying it to our time. And to the same end serve the Woes denounced by our Saviour (Matth. 23) against the hypocritical Scribes and Pharisees; which will never be out of date, as long as the same sins are fomented, and thought good policy, and not hearty repent of amongst Professors of Christianity.  
With this Commination the Church-Excommunication hath a near affinity, whereby obstinate notorious offenders are excluded from the benefit of the Saints communion, and delivered unto Satan (as the incestuous Corinthian was by Saint Paul) to the destruction of the flesh, 
1 Cor. 5.5.  that the Spirit might be saved in the day of the Lord Jesus.  
These warrantable practices of Primitive Discipline considered as they ought, should breed a restless horror in the consciences of those that lie under such censures. 
Gal. 6.  For, Be not deceived, God is not mocked; who will not have his Church neglected; whose privileges of binding and losing here on earth are enroled in heaven. 
Mat. 18.18  And if we account it a slight matter, to be reckoned of God's people, as an Heathen or Publican; at the last admittance of the faithful and obedient into the New Jerusalem, a better portion cannot be expected for us, 
Rev. 21.8. and 22.15  then to be shut out with Dogs, and Socerers, and Whore-mongers, and Murderers, and Idolaters, and Forgers and approvers of lies, into that utter darkness, where shall be weeping and gnashing of teeth, and the worm dyeth not, and the fire goeth not out.  
But that which may be more useful for you (my Daughters) and more consonant to prayer, which we have in hand, is Imprecation or Cursing; how fare that is to be detested, and yet in some cases to be allowed as a commendable Prayer.  
Such Imprecations than may either be upon unreasonable creatures, or reasonable.  
So the Serpent is cursed above all , 
Gen. 3.14  for being an Instrument of the Devil to seduce Man.  
The ground is cursed for man's sake, that had yielded to the devil so easily to transgress his Maker's command.  
Likewise in the New Testament. 
Mat. 21.9.  did the Figtree that yielded only leaves in stead of fruit, escape the curse of our blessed Saviour?  
These things are not for our practice, but observation, to catechise us, that as nothing prospereth without God's blessings; so when he curseth, the least good or scruple of comfort cannot be expected.  
It is a fashion of divers, when their horse stumbleth, to wish, The Devil take him; or when any thing thwarts their will, to bid a vengeance upon it, or the like.  
Such Imprecations are intolerable abuses in Christianity, and give no further content then that which the Psalmist speaks of, 
Psa. 109.16  His delight was in cursing, and it shall happen unto him; he loved not blessing, therefore it shall be far from him.  
Imprecations against reasonable creatures may be either against such as are blasphemers & profaneners of God's Name and Worship, Destroyer's or persecuters of his Church and Saints, Oppressors of their Country's wholesome Laws and Liberties, or against other persons or Societies, that by private injuries, have wronged us or ours.  
That Blasphemers, and Profaneners of God's Name and Worship, Destroyer's and Persecuters of his Church and Saints, oppressors of their Country's Laws and Liberties, or making any approaches that way, lie under the curse of God and all good people, no man may doubt, that findeth a mongrel boy stoned to death for blasphemy, Levit. 24.14. Achan and all his family executed for Sacrilege, Josh. 7.22. Meroz cursed bitterly for not coming to help God's people against the mighty, Judg. 5.  
So that those Psalms of David, the eighty third, and the one hundred and ninth, with like passages in others, may be thought not so much Prophecies what will befall the wicked, as Imprecations to implore God's justice to take vengeance on them, that continue still in their obstinate courses. Smite through the loins of Church-Opposers, is a passage of Moses blessing upon Levies enemies, Deut. 33.11. Let him be Anathema, Maran-atha (saith Saint Paul) whosoever loveth not the Lord Jesus Christ, 1 Cor. 16.22. And from the same incensed zeal proceeded that against the Factors for a new Gospel amongst the giddy Galatians, Galat. 1.8. Though we, or an Angel from heaven preach any other Gospel unto you, then that which we have preached, let him be accursed. And, As we said before, so say I now again, If any man preach any other Gospel unto you, then that ye have received, let him be accursed. Here is Curse upon Curse, but upon just cause, and a supposal, that damnable Seducers should make head to affront God's truth. Where the Imprecation or Curse (as you see) is in a public Cause, and leveled against the sins, rather than the persons of the offenders. For those, if it so please God by prayer and repentance may be recocovered; as Peter after denying his Master, when he had cursed and sworn that he knew not the man. Matth. 26.74.  
All this will stand well with our Saviour's mildest Doctrine and Practice; I say unto you, Love your enemies, bless them that curse you, do good to them that hate you; and pray for them that despitefully use and persecute you, Matth. 5.44. For personal wrongs may and must be forgiven where a curse is ever due to the opposers of all true peace and piety. Whence we have that highest pitch of charity in his extremest Agony on the Cross towards his scorning and brutish Executioners, Father, forgive them, for they know not what they do, Luke 23.34. Thus when he was reviled, he reviled not again, when he suffered, he threatened not, 1 Pet. 2.23.  
No such words ever proceeded from his sacred lips, I may forgive, but I will never forget; I shall find a time to cry quits with you; or, The plague of God fall upon him that so devilishly wrongs me, or the like: No, he commits himself only to him that judgeth righteously; who will plead the cause of the innocent, 
Psal. 35.1.  with them that strive with him, and fight against them that fight against him; and say unto his soul, I am thy salvation. For vengeance is mine, 
Rom. 12.19.  and I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head.  
And according to this calm and Christian temper, I make no doubt, but God's Spirit directed the learned, pious and judicious Compilers of our Church-Leiturgy to insert that charitable prayer, to be tendered to God on Good-friday (as we call it) for all sorts of people for whom our Saviour suffered, that by believing in him, they might apprehend the only means of their salvation. [Merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldst the death of a sinner, but rather that he should be converted and live, have mercy upon all Jews, Turks, Infidels, and Heretics, etc.]  
To such Charity and Blessing we all are called (as the blessed Apostle instructs us) that we should inherit a blessing. 
1 Pet. 3.9   
The exemplary King David, in settling of his family (as it was touched before) would not endure that any (1.) 
Psal. 101.  Unfaithful, (2.) Froward; (3) Scandalous, (4) Slanderous, (5) Proud, (6) Cheating, (7) Lying person should have any residence in it.  
And if you (my Daughters) do ever expect God's Blessings upon you or yours, (1.) Irreverent mention of God's holy name, (2) Lying, (3) Swearing, (4) Curse, (5) Calumnies, (6) Profane jestings, especially on God's Word or Ministers, (7) Rotten communication, that corrupts good manners, must not once be countenanced or named amongst you, but knocked (as it were) in the head with your most effectual reproofs and correction. Which if you shall religiously do in zeal to God's glory, and not out of a passionate disposition, to vent your own mis-beseeming harshness, then shall you be delivered from the hand of strange children, 
Psa. 144.11  whose mouth talketh of vanity, and their right hand is a right hand of iniquity; then shall your sons grow up as the young plants, and your Daughters be as the polished corners of the Temple; your garners shall be full of all manner of store, your sheep shall increase, your Oxen be strong to labour, without decay, leading into captivity or complaining in your streets.  
And thus have you (my dear Daughters) the best Legacy which my ruined worldly estate, amongst so many distractions could lay together for you. Wherein you may take notice, that of purpose I have tied myself to the Scriptures and Church-Book, not adding any Quotation of any other Authors (who yet notwithstanding are plentiful and profitable in this kind) or Prayer of mine own making; to let you to understand, that in those two books you shall have sufficient, if you set your hearts to make true use of them, without coasting about for any newer refined Directories.  
I end with that Collect appointed for the fourth Sunday after Epiphany, which especially sorts with the times wherein we live, and was commended unto me by your Grand father John Prideaux, my dear Father, when I was a boy, in the time of a Plague. The words are these:  
O God, That knowest us to be set in the midst of so many and great dangers, that for Man's frailness we cannot always stand uprightly, grant to us the health of Body and Soul, that all those things which we suffer for sin, by thy help we may well pass and overcome, through Jesus Christ our Lord.  
To this you may add (if you please) the Collect for the second Sunday in Lent.  
Almighty God which dost see that we have no power of ourselves to help ourselves, keep thou us both outwardly in our Bodies, and inwardly in our Souls, that we may be defended from all adversities which may happen to the Body, and from all evil thoughts which may assault and hurt the Soul, through Jesus Christ our Lord. Who make You and Yours Partakers abundantly of all Temporal, and Spiritual Heavenly Blessings, External, Internal, Eternal. To Whom with the Father and the Holy Ghost, Three Persons, and One God, be all Honour, Might, and Majesty, in Prayer, Praises, and Thanksgiving ascribed both now and evermore. Amen.  
FINIS.