Contrary Abba Father all things are possible to thee manifest I pray thee thy gracious power vpon my heart in mollifying the hardnesse of it Make me to relent and to haue remorse Worke in mee a godly sorrow and such hatred of all sinne that I may for euer abominate it Fourthly 4. Comparison and grant deare Father that I may be able as zealously to follow thy commandements as euer I haue delightfully followed and fulfilled mine owne vnlawfull desires or such like 4 Petition for direction in our personall calling may bee enlarged First from the cause Secondly from the contrarie Thirdly froÌ„ the effect Fourthly from the Adiunct thus First O Lord in as much as thou hast ordained that wee should all liue in some honest calling and that therein wee should shew forth our faith and holy profession I humbly intreat thee to direct me in this my vocation ... Secondly Lord make me conscionable and to abhorre idlenesse Blesse my labours grant that the world carrie not away my heart but that I may so care for the things of this life that I forget not that I am called to thy Kingdome O make me so to liue as one who through thy goodnesse expects that heauenly inheritance Thirdly let my life bee to thy glory the good of others and mine owne eternall comfort Fourthly and in as much as thou hast appointed the Crosse to thy Disciples I beseech thee to sanctifie whatsoeuer trouble it shall please thee to lay vpon me and to giue me patience and such contentednesse with thy holy will that it may not draw me from thee but vnto thee and that vnder the same I may haue cause to reioyce in the experience of thy fauors through Iesus Christ my Lord or such like 5 Petition for perseuerance may be enlarged 1 From the cause 2 From the adiunct 3 From the contraries when speciall instance may bee made of that speciall corruption which we are most subiect vnto thus 1 O Lord let it bee thy good pleasure 1. Cause continually to watch ouer me and to preserue me in the zealous performance of my duty to the end of my daies which without thy helpe I cannot doe 2 For the daies are euill and dangerous 2. Adiunct the occasions and examples of sinne are infinite Lord keepe mee in the faith that I fall not away and preserue mee from the sinnes of these times 3 And more then this 3. Contrary Satan is my deadly enemie seeking to deuoure my soule and I am weake O Lord thou knowest Deare Father confound Satan and confirme my faith so bridle him that he may not haue power ouer me so strengthen mee that I may bee alwaies able to resist and repell him when thou shalt thinke it good to suffer him to tempt mee O Lord forsake mee not faile not of thy promised helpe that I may not faile in my faith and obedience make mee to preuaile and by the might of thy spirit to haue victory in Iesus Christ And whereas I am compassed about with many infirmities specially with ... O Deare God and Father strengthen me here and giue mee power to rule and gouerne my affections and to subdue them all to the obedience of thy holy word through Iesus Christ my Lord. Or such like 6 Petition for the Church may bee enlarged 1 Generally 2 Particularly 1 Generally by desiring the fulfilling of all the promises made vnto it as 1. Defence 2 Destruction of enemies 3 Conuersion of the elect 4 Confirmation of the conuerted 5 Comfort of the afflicted by Common calamities of Body Mind Speciall as persention In affliction of body as sicknesse 1 That God would sanctisie it to the furtherance of their repentance 2 That hee would giue them patience 3 That he would recouer them if it bee his will if otherwise 4 That hee would prepare theÌ„ for a peaceable departure In affliction of mind that God would 1 Pardon their sins 2 Giue them repentance 3 Encrease their faith 4 Defend them from Satan and 5 Giue them an happy issue In Persecution that they may be 1 Assisted with the holy spirit and that they may 2 Boldly glorifie God in witnessing to the truth euen with the losse of their liues 2 Particularly by making mention of the Churches of England Scotland and Ireland that God would 1 Pardon our crying sinnes 2 Hold backe his heauie iudgements deserued 3 Continue his Gospell 4 Preserue our dread Soueraigne Lord King Iames our Noble Queen the hopefull Prince 〈◊〉 c. 5 Blesse the Honourable Councell Nobility Gentry Iudges Iustices the Ministers of the Word and Sacraments the Comminalty And here we are to remember our families parents friends yea our very enemies c. 2 Thankes-giuing may be enlarged by an enumeration of benefits according to the distribution of them before meÌ„tioned and may be notably amplified by the contraries in considering how miserable wee should be in the want of those blessings all or some c. In the conclusion we may remember to aske preseruation for the day or night followingâ— aptly falling into it 〈◊〉 from the mention of the benefits bestowed vpon our bodies in the thankes-giuing 1 For the day taking occasion by similituder to desire grace to walke soberly as in the day 2 For the night by similitude to desire to be preserued from the works of darknesse and from eternall death and that God would giue protection and comfortable refreshing Both for night and day to bee amplified from the shortnesse of â—ife and suddennesse of death and to adde something for preparation thereunto For the life of a Christian â—ought to be a continuâ—ll meditation of death And thus reuerently to shut vp all with the Lords prayer A SHORT PRAIER according to the same order gathered out of diuers places of holy Scripture by which as by a pâ—terne may bee conceiued both the manner and the vse of a Note-booke to be made and kept of those things which we reade concerning the seuerall parts of Prayer O a The preface in a description of God and a begging of audience Lord my God the Father of our Lord Iesus Christ b Ephes 3.14 I beseech thee haue respect to the prayer of thy seruant and to his supplication to hearken to the cry and to the prayer which thy seruant prayeth before thee this day c 1. Kin. 8.28 d Confession of sinne O my God I am ashamed and blush to lift vp my face to thee my God for â—ine iniquities are encreased ouer my head and my trespasse is growne vp vnto heauen e Ezra 9.6 f 1. Petition for pardon O Lord forgiue g Dan. 9.19 and cause thy face to shine vpon thy seruant for the Lords sake h Dan. 9.17 Take away all mine iniquitie and receiue me graciously so will I render the calues of my lips i Hos 14.3 k 2. For saith O stir me vp to take hold vpon thee l Esa
tenance Secondly faith to rest vpon God in all estates not vpon the meanes Thirdly not to vse vnlawfull meanes Fourthly that God would blesse his gifts vnto thee and that thou mayst vse them soberly and comfortably Fifthly thou mayst here make vse of the direction concerning thy personall calling 5 Petition Forgiue vs our trespasses as we forgiue c. 1 Here make vse of the confession of sin and petition for pardon for faith and repentance according to the former direction 2 Here also desire a charitable heart toward thy neighbours as thou desirest to bee forgiuen so to forgiue others and to be ready to grant the pardon thou crauest 6. Petition Leade vs non into tentation but deliuer vs from euill Here desire strength against Satan his tentations and against all things whereby thou mayst be drawne from faith in God and holy obedience making vse of that which is in the Petition for perseuerance according to the former direction And for conclusion as our Sauior concludes with a kind of praise to God so doe thou The heads of thankfulnes thou mayst make the graces which God hath giuen thee according to euery petition First for making thee in any measure studious of his glory Secondly for giuing thee his Spirit Thirdly for his word Fourthly for his prouidence ouer thee Creating Preseruing thee Fifthly for pardon of sinne Iustification Sanctification c. Sixthly for strength in any tentation If thou wilt bestow some time and study to practise according to this I cannot but be perswaded that thou shalt find much benefit which God grant To conclude I would admonish a learner of fiue things First enter not vpon the practise here commended till thou hast these generall proiects perfect in thy head or some other Secondly in the meane time make vse of some good praier-book and out of it get by hart such prayers as best befit thy deuotion and necessities or if thou canst not reade vse some others help to reade theÌ„ or repeate them to thee at least neglect not to say vpon thy knees reuerently the Lords prayer alwaies prouided that thou well vnderstand the meaning of euery petition or otherwise thou shalt take GODS name in vaine Secondly giue not ouer this course though thou findest it hard but ouercome the difficulty with thy diligence and paines To giue ouer a good exercise for difficulties argues idlenesse and sloth All good things are hard to vs because of our corruption and prayer of all holy exercises the hardest wee must force nature Children learne not to speake perfectly in a day or a moneth much lesse can wee crie Abba Father perfectly and distinctly vpon the sudden Redeeme some of the time thou bestowest vpon thy pleasures and vanities and bestow it this way it shal neuer repent thee Fourthly remember that the Pharisies could make excellent prayers and the Reprobate can â—â—ie Lord Lord. A wicked man may attaine thus farre as to make prayers very notable but with feeling and in faith to cry Abba Father a wicked man cannot This is prayer and a certaine token of Adoption the other is not Fifthly labor to haue grace in thy heart and whatsoeuer thou askest in prayer practise in life He that prayes for the pardon of his sinnes and for grace to liue well and yet neither endeuoureth to auoid sin or to practise pietie mockes God and shall not goe vnpunished Liue as thou prayest that thou mayest liue euer So be it PSAL. 66.18 If I regard wickednesse in my heart the Lord will not beare me 2. TIM 2.19 Let euery one that calleth on the name of Christ depart from iniquitie Now to the only wise God who is able to doe aboue all wee aske or thinke the Father the Sonne and the holy Ghost bee praise in the Church throughout all generations for euer Amen FINIS Short and godly Admonitions concerning Time and the vâ—â— of ingâ—â—â—ered out of Eph. 5.16 Redeeming the Time because the daies are euill Here are two parâ—â— An exhortation To 〈◊〉 dâ—eâ—â— the Tiâ—â— A reason Because 〈◊〉 dayes are euill Redeeming the time TIme is the measure of Motion Opportunity is that part of time which is fittest for our affaires This is meant here as it is the measure of good motions called also occasion season due time It is the beautie of things for euery thing is beautifull in his time a Eccles 3.11 Meates are welcomest when they are in season so a word spoken in due season is comely b Prou. 25.11 Euen a refreshing of the wearie soule c Esay 51.4 As some imprison truth in vnrighteousnes (d) Rom. 1.18 so doe they time (e) Hierome It is charitie to redeeme time by righteousnes Opportunitie of time is a rich commoditie the couetousnesse of it to doe well is an honest couetousnesse As Merchants f Augustine obserue carefully the seasons of buying in and venting their Merchandise so buy thou and redeeme time to doe good They that loose time are the greatest loosers and wastfullest prodigals for of all other possessions two may be had together but two moments of time cannot be possessed together This precious commoditie is most out of request with great and rich men who consume and mispend time as fast as their vnthriftie children doe their inheritances Idlenesse vanity and neglecting the pretious time is the disease of great and rich men as they say the Gout is these can find time to dally to court to be riotous c. but not to pray and serue God therfore for the most part they are most poore in the best things Time is the price of time when thy profit thy pleasure thy vaine delights thy lusts call thee after them exchange time for time As thou giuest thy money for meate and apparrell so giue these things to purchase the time of prayer and wel-doing Salomon saith Buy the truth g Prou. 23.23 but Pilate saith What is truth h John 18.38 so Paul saith buy the time but our profane wretches say What is time let vs spend it say they as though it were little worth Time is Gods creature he allowes thee no time to bee vaine and wicked but hee giues thee time that thou mayst repent and doe good Make thy aduantage of it Of the time thou bestowest in prayer singing of Psalmes reading the Scriptures and good bookes and in doing good it shall neuer repent thee But time otherwise spent wil one day torment thy conscience Thou must giue account for time on this moment depends eternitie of blessednesse if it be well of miserie if it be ill imployed It is great wisdome to know the time and to redeeme it i Eph. 5.15.16 The men of Isachar were in great account with Dauid because they had vnderstanding of the times to know what Israel ought to do so are they in great account with God k 1. Chr. 12.32 who regard and vse the season of well doing When a poore man
begs of thee then hast thou occasion to shew thy charitie when thou art in tentation to shew thy faith when thou art iniuried to shew thy patience when thou hearest or seest men offend to shew thy zeale when there are publike meetings for the worship of God to shew thy deuotion c. Loose not such faire opportunities of weldoing to glorifie God The time of grace and of the Gospell is an accepted time eueÌ„ the day of saluation While the dore is open enter into the Kingdom of heauen While thou hast the light beleeue in the light and walke in the light that thou mayst be the child of light l Ioh. 12.35.36 To day if thou wilt heare his voyce harden not thy heart m Psal 95.7 Repeâ—â— while it is called to day n Heb. 3.13 The time is short o 1. Cor. 7.29 the art of weldoing is long the worke is great the labourers are lazie the Master is at hand It remaineth that wee vse the world as though we vsed it not and that wee redeeme the time of prayer and of the practice of godlinesse Occasions are headlong and once past not to bee recouered The tide taries for none take time while it is offered while you haue opportunitie doe good vnto all to thy self to others specially to them which are of the household of faith p Gal. 6.10 The 5 foolish virgins came to late and were shut out q Mat. 25.10.11.12 Ierusalem in her day tooke no knowledge of the things belonging to her peace and was destroyed r Luk. 19.42 Esau came not in time and lost the blessing but found leisure enough to crie bitterly Å¿ Genes 37.33.34 Our life is as a Fayre t Nazian when the Fayre-day is ouer there is no buying the things thou needest so when this life is ended there is no time of repentance Repent now for in death no man remembreth God saith Dauid u Psal 6.5 As in warre so in deatâ— we are not permitted to erre twice often doe well that thou maist once die well and thou shalt be happy Liue euery day as if it were thy last and as at the last day thou wilt wish thou hadst or reioyce thou hast liued Examine thine houres euery day how many doest thou spend in eating and drinking how many in sleeping how many in dressing and trimming thy painted sheath how many in doing nothing how many in doing that which is ill how few or none in prayer and wel-doing How ill tenants are we to our grand Lord wee hold all of him but we thinke little of yeelding and paying at our due time Wee receiue all our time from God and like vnthankefull wretches serue him with the least part of it and that commonly the last and refuse A Heathen Emperot x Titus the sonne of Vespasian Hierom on the sixth to the Galathians accounted that day lost in which hee did no good How many daies hast thou lost Account thou likewise that a lost day in which thou becommest not better then thy selfe Hee that most redeemeth the time liues long though hee fulfill not much time and he which is an hundred yeeres old if he haue redeemed no time of doing good hath been but hath not liued long y Seneca The Vsurer sels time to men and the diuell steales time from men He tells the Papists of Purgatory that painted fire yeelds but a cold comfort for by this meanes he leades them to hell in a string Hee telles our gallants that its time enough to pray and repent when they are old And by this meanes they spend so much time in euill that they leaue none for repentance prayer and for vsing meanes to saue their soules As doth the Vsurer so doth the diuel the Vsurer giues the young Nouice faire words till hee hath broken his day and forfeited his lands so doth the diuel-stroke vs till by continuance in sinne we are hardned and past recouery Pray to day repent to day thou art not sure of to morrow he that is not ready and fit to day will be lesse to morrow Thy life is like a vessell of weak wine which is quicke and liuely at the first broching but flat and ill tasted when it is tilted Wilt thou draw out the first and best of thy life to the diuell in following drunkennesse whoredome and thy lawlesse lusts theÌ„ giue the dregs to God which are fit to be poured out to the hogs Is it a time then first to begin to liue when thou art ready to die then first to seeke God when thou commest to thy brothes and spectacles when vnderstanding memorie sight hearing senses faile For the most part they which defer the season of seeking God till age are then iustly giuen ouer to him whoÌ„ they haue serued in their youth which is the diuell Remember thy Creator in the dayes of thy youth while the euill dayes come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them a Ecclesi 12.1 Thus did Samuel a 1. Sam. 1.28 Timothy c 2. Tim. 3.15 God delights in such Art thou old and hast trifled out thy Time neglecting the opportunity of knowing and seruing God Dispaire not but repent and be the more carefull to redeeme the Time that remaines Let it suffice that in the Time past of thy life thou hast walked as a Heathen in abominable wickednesse But now the end of al things is at hand be sober therfore and watch vnto prayer d 1. Pet. 4.3.7 Doe here as thou doest in thy iourney If thou hast ouer-slept thy selfe in the morning thou makest the shorter bait and spurrest the harder on so now put thy best legge before make speed lest thou be benighted and shut out with the dogs and Sorcerers and whoremongers e Reuel 27.15 c. Because the dayes are euil Time is called Daies because it is counted by Dayes Dayes are not euill in themselues and as they are a necessary appertenance to the frame of this world f 2. Tim. 3.1.2 c. which is Gods building but they are so called from euill persons and things g Mat. 6.34 which are in those dayes The time is euill wheÌ„ we which liue in such Time are euill when by our euill of sin the euill of punishment is deseruedly inflicted vpon vs. Which punishments no maruell if they continue when that continues in vs which deserues to bee punished The dayes are euill then great need to vse Prayer for it shall come to passe that whosoeuer calles vpon the name of the Lord shall be safe h Ioel 2.32 Rom. 10.13 Many men cry out that the world was neuer worse saying O the Times But are not the Times the worse for thee If thou beest wicked and prophane it is thou which makest theÌ„ so bad Complaine not of the Times but of thy selfe and amende the Times by thy amendment Achan made it an euill day to the Israelites by his sinne i Ioshua 7. and Moses made it a good day by his prayers k Exod. 17 11 Wouldest thou see many dayes and good keepe thy tongue from euill and thy lips from speaking guile depart from euil and do good seek peace ensue it l Psalm 34.12.13.14 As a noble Roman m Lucullus turned a dismall day into a successefull by his valour so turne thou euill dayes into good by thy goodnes The worse the Dayes and Times be the more precious let bee euery opportunity of well-doing As in times of derth the poore man picks vp euery kernell of corne that falles beside O saith hee It's deare none must belost so lose thou not one crum of Time wherein thou maiest haue occasion to doe good For the daies are euill A man that should in the time of famine giue his corne to the hogs were worthy to bee hanged vp at his gate so art thou worthy to loose the reward of wel-doing which throwest away the opportunities thereof There are millions in hell who if they had it would giue all the wealth in the world for one dayes opportunity of repentance which they despised and foreslowed when they liued vpon the earth As the Bee so soone as euer the Sun breakes forth flies abroad to gather honey and wax so be thou ready to euery good worke n Tit. 3.1 waiting the occasion therof Many say that they haue no Time to learne to pray to heare the word c. The voice of a beast Hast thou a time to eate to sleepe to liue Hast thou Time to dance after the diuels pipe and can'st finde no Time to learne godlinesse Many say they would haue prayed heard c. but that they had impediments Redeem now the time and step ouer impediments Hee that obserueth the wind shal not soâ—â—â— and hee that is afraid 〈◊〉 euery cloud shall nâ—â—â—reape o Ecclesi 11.4 so hee that will not doe good because of impedimentâ— shall neuer doe good for so long as there is a diuell and a world and an vnregenerate partâ—â— there will bee impediments euen a thousand when thou wouldest do good and a thousand furtherances when thou wouldest doe euill If Paul had censed to preach at Ephesus because of impediments when such a dore was opened vnto him p 1. Cor. 16.9 he had lost the comfort of â—â—ring there so famous Church The more are the adâ—ersaries and impediments be thou the more â—atchfull vpon all occaâ—â—ons of doing good The dayes are euill 〈◊〉 men are euill that â—â—ue in these dayes Laâ—our thou to be good and so to liue as thou wouldest wish to bee â—ound liuing when Christ shall come to iudgement Pray pray pray Repent repent repent Blessed is that seruant when his Lord when he commeth shall find 〈◊〉 doing q Mat. 24.46 Amen Amâ—â— ROM 13.11.12 Now it is high time awake out of sleepe The night is far spâ—â—â— the day is at hand let 〈◊〉 therefore cast off the 〈◊〉 of darknesse and put 〈◊〉 the armour of light FINIS
the Proto-martyr Saint Stephen b Act. 7.60 for wicked men as Abraham for Sodom c Gen. 18. If he for Sodome where was but one Lot much more we for Ierusalem wherein are so many the sonnes and daughters of God He that is not with men in the charitie of Brethren shall not bee with God in the number of sonnes These onely can cry Abba Father and are heard The whole Church prayeth for thee pray thou for it The outward form is in two things 1 CompositioÌ„ and 2 Disposition 1 CompositioÌ„ is either 1 Of the gesture of the body or 2 Of words to expresse the meaning of our mind 1 For the first A diuers gesture is described not prescribed in the word The Publican stood d Luk. 18.13 Mar. 11.25 Eliah sate e 1. Kin. 19.4 Hezekiah lay f Esa 38.2 Peter Paul kneeled g Act. 9.40 and 20.36 Moses and Aaron fell on their faces h Num. 16.22 Salomon stretched out his hands i 1. King 8.22 our Sauiour lift vp his eyes k Ioh. 11.41 the Publican cast them downe and also smote his breast l Luk. 18.13 Dauid and Christ wept m Psal 6.67 Heb. 5.7 Of all these diuers gestures I commend for ordinary these 1 A comely and reuerent kneeling which is a signe and helpe of our humiliation The rude and vnmannerly leaning lying along and sitting of many especially at publike prayers is worthy to be censured and argues an irreligious heart 2 A lifting vp of the hands and eyes a signe and a helpe of our considence and feruency 3 Sometime a casting downe of the eyes and smiting the breast to signifie and help our deiection and shame for our sinnes and vnworthinesse 4 Teares also grones would exceedingly become our prayers and praises more then Iewels and Pearles our bodies Teares are treasured vp in the Lords bottel n Psal 56.8 and are forcible o Psal 39.12 As these and the like gestures issue from the feruent desire of the heart so they reflect vpon the soule whose inuisible affections by these visible actions are the more inflamed 2 For the composition which is of words it must be remembred that words are not simply necessary to priuate prayer as appeares in the example of Moses p Exod. 14.15 and Anna q 1. Sam. 1.13 For praier is not a lip but a hartlabour and God heares the heart r Rom. 8.27 But it is very conuenient to vse words 1 Because the tongue was created principally for this vse 2 Because speech moues the senses being to the deuotion of the mind as bellowes are to the fire 3 Because it keepes the thoughts from wandring In framing the speech words may not bee affected but plaine apt and significant Fine words and eloquent phrases are not that wherein God delights but reuerence contrition faith and the groning of the spirit how homely soeuer the words be Striue more to pray with feeling then to bee eloquent Wee vse eloquence to perswade men wee pray not to perswade God but 1 To shew our obedience because he hath commanded this seruice 2 To testifie our faith that wee depend on him and expect from him all good things 3 That wee may be fit to receiue according to our need Prayer is a golden chaine which God lets downe from heauen when we lay hold of it we thinke we draw God to vs but indeed wee are by it drawne vp to him Eloquent praying is lawfull if it be not affected but verbal praiers are exceeding dangerous Disposition is of the matter of our prayer In which we consider 1 An orderly placing of the parts 2 An inlargment of them 1 Order is beaâ—â—â—full and very necessaâ—â— lest wee vse idle repeâ—â—tions and bee confusâ—â—â— things to bee auoldâ—â— when wee speake besâ—â—â— wise men much mâ—â—â— when wee speake toâ—â—â— infinite God Forwaâ—â— of obseruing Order 〈◊〉 goe forward and baâ—â—â— ward after an vncomâ—ly manner vnseasonably repeating ouer the same things faring like hounds at a losse and hauing vnaduisedly begun to speake know not how wisely to make an end This kind of praying â—n some degree comes â—â—der the censure of â—abling Some thinke that we must neuer pray but â—pon the sudden exâ—raordinary instinct and potion of the Spirit This is a fancie and â—hose which practice â—his cannot auoid the â—â—conueniences named â—esides the multipliciâ—e of our wants the slipperinesse of our memorie the slownesse of our conceit the darkenesse of our vnderstanding the wandring of our thoughts and the imperfection of our vtterance require sonâ—fore-thoughts of thâ—â— which we are to speakâ— all which weaknesses are by meditation and order much relieued God is the God of order and likes not negligence or vnaduisednes in his seruice Doe thou studie to serue him As the wise Preacher speakes not at all adâ—â—â—ture whatsoeuer comes on his tongues end but prepares in his minde the generall parts and heads of his exhortation so doe thou in praying lost thou offer the sacrifice of fooles As the Carpenter being to build a house â—â—ewes not his timber at aduenture but before hand proiects in his mind the seueral rooms and parts and accordingly prepares his timber and layes not sparres in the foundation nor groundsels and studs in the roofe but fits euery one in his proper place according to the modell and plot fore-conceiued in his mind So my aduice is that before thou prayest thou shouldest in thy minde first propound to thy selfe certaine generall place and heads of prayer with their order which to bee contriued in the 1. which in the 2. which in the third place with fore-casting of some comely transitions as doores to passe from one part to another Secondly all the seuerall things which thou wouldest mention in thy prayer to bee with discretion ranged vnder their right and proper Generals as for example All things concerning faith to bee referred to that PetitioÌ„ which is for faith and which concerne repentance to be marshalled in that Petition which is for repentance and so of the rest The generall heades or places in ordinary priuate prayer would be these at the least 1 Confession of sinne 2 Petition 1 For pardon 2 For faith 3 For repentance 4 For directioÌ„ in our personall calling 5 For perseuerance 6 For the Church 3 Thankes-giuing for benefies receâ—â—ed which are 1. Spirituall as Election with the effects 1 Vocation 2 Iustiâ—â—â—â—â—â— 3 Sanâ—tiâ—â—â—on 4 Hope of â—â—rification 2 Temporall 1 Creation 2 Proâ—dence in 1 Health 2 Liberty 3 Foode 4 Raiment 5 Friends 6 Manifold deâ—â—rances c. And so to conclude with petition for preseruation in the night oâ— day following as is the occasion I binde no body to this order but this 〈◊〉 take to be plaine for beginners I haue referred thanksgiuing to the last place which may bee indifferently vsed in the first it matters not so it bee not forgotten Obserue thine owne heart if thou finde a
cheerefulnesse and reioycing for benefits receiued then it 's not vnsitting that thankes-giuing should bee in the â—â—st place If thou findest thy heart more affected with griefe for sin then if thou pleasest let confession of sin and desire of pardoÌ„ precede Wait vpon God wiâ—â— an honest and reuerâ—â—â— heart and the annoâ—â—ting will helpe thy 〈◊〉 firmities and teach thâ—â— to cry Abba Father An example of the parts before propounded in their order O Lord 1 I confesse that I am a vile sinner 2 I beseech thee of 1 Pardon by Iesâ—â— Christ 2 O Lord giue mee faith that I may feeâ—â— this pardon liuelily in my heart 3 And I beseech thee â—â—ue mee true repenâ—ance to amend my â—icked life that my â—aith may bee seene in the fruits of holy obediâ—nce 4 And whereas thou hast called me to this estate and calling ... Direct mee therein I â—umbly pray thee by â—he wisedome of thy spirit and furnish mee with such necessary gifts that I may discharge my duty to thy glory the good of others and the comfort of mine owne soule 5 And because Satan is a deadly enemie and I am weake O Lord I beseech the forsake mee not in 〈◊〉 houre of tentation 〈◊〉 stablish my heart in grace giue me perseuerance in goodnesse and in the end victory by Iesus Christ 6 This which I beg for my selfe I humbly craue for thy whole Church vpon earth that it may please thee to performe all thy promises to thine elect and to bring vs all to thy heauenly kingdome O Lord thy name be for euer praised for all thy loue and for all my benefits spirituall â—nd temporall thereby â—estowed vpon me And I humbly intreat thee to preserue me in safety this night through my Lord Iesus Christ to whom c. or in whose name c. praying in the words of the Lords prayer The same with the thanksgiuing in the first place O Lord I humbly thanke thee for all thy fauours spirituall and temporall of the least of which I am most vnworthie by reason of my great sinnes for I confesse that I am a vile sinner c. The enlargement of these parts followeth Before we particularly sâ—â—â—k of enlargemeÌ„t be thou admonished of 2. things 1 Feruent praying though short is more accepted then long praying with coldnesse The Publicans prayer Å¿ Luk. 18.13 was short in words but full of sense and desire of more worth with God then all the long praiers of the Pharisies for God measures not our deuotions by the length and by the outward habite of words but by the inward meaning of the spirit So our blessed Sauiour in the garden t Mat. 26.39.42.44 vsed but few words but his desire and the gronings of his spirit wherin is the power of our prayers were vnutterable Hee that vseth many words without the desire of the heart speaketh indeed but prayeth not for prayer is the desire of the heart crying Abba Father words but the expressing of this desire The noyse of our lips without the voice of the heart is no more a true prayer then ringing of belles or babling of a Parrot As a body without a soule much wood without fire a bullet in a gun without powder so are words in prayer without spirit Prayers are as gold in a little quantitie of words there must bee a great value of spirit He that is feruent in the spirit prayes much though he speake little 2 Secondly when thou prayest let thy words follow thy desire If thou findest a dulnesse of spirit and coldnesse of thy affections be the shorter and conclude with a groning of the spirit for thy drowsinesse with a lifting vp thy heart to God that hee would looke mercifully vpon thee and quicken thee Let this bee an occasion to humble thee the more and it will be a meanes to worke thee to more liuelinesse and feruency the next time thou presentest thy selfe before God And if thou bee'st truly humbled it will driue thee to God and thou wilt thinke long till the time come about wherin thou maist complaine and poure forth thy heart before him If thou findest a viuacity and cheerfulnes of minde and the desire of thy heart to be strong and feruent prompting thee with matter and words conclude not thy praiers and praises too soone but let thy soule take her fill of celestiall delicacies in her familiar confereÌ„ce with God If the desire of the heart be weak and faint it is not to bee wearied and oppressed with words The enlargement of the seueral parts in prayer is either 1. Generall or 2. Particular The generall is that which in common belongs to al the parts and it is twofold 1 The vsing of some description of God whom wee inuocate from his Attributes Promises Effects c. Such a beginning hath the Lords Prayer Our Father which art in heauen u Mat. 6.9 Thus began our Sauiour in the Garden * Mar. 14.36 Abba Father all things are possible vnto thee Thus lehosophat begins his prayer x 2. Chron. 20.6.7.8.9.10 Thus Peter and Iohn y Acts 4.24.25.26 looke the places which are to long to be transcribed Such description is to be vsed in the beginning of our Prayers for the helping of our faith and assurance in which we ought to pray and may also be well vsed in any of the seuerall parts when wee would stir vp faith 2 A begging of audience So Dauid a Psa 5.1.2.3 Psal 102.1.2 Psal 140.1.2 Both these are excellently vsed by Hezekiah b 2. Kings 19.15.16 This also may very fitly bee vsed in the conclusion of our prayers as thus Daniel most passionately and feruently endeth c Dan 9.17.18.19 The particular enlargement is of each part by it selfe The arguments ordinarily seruing hereunto are the causes The effects The subiects The adiuncts The contraries Similitudes and comparisons Distributions Testimonies There are certaine ornaments also not to be neglected for the polishing and beautifying our speech in prayer as 1 Comely transitions and passings from one part to another 2 Exclamations wheÌ„ we speak of the goodnes of God thus How great is thy goodnes to them which feare thee d Psal 31.19 When we speake of the promises thus How sweete are thy promises to my mouth e Ps 119.103 When wee speake of our owne wretchednesse thus O wretched man that I am f Ro. 7.24 c. 3 Interrogations as when Dauid lay vnder a great affliction of mind and cried out Will the Lord absent himselfe for euer And will hee shew no more fauour Is his mercy cleane gone for euer Doth his promise faile for euermore Hath God forgotten to bee mercifull Hath he shut vp his tender mercies in displeasure g Ps 77.7.8.9 The power of these Interrogations Who is able to expresse it Whose heart akeâ— not in the very reading of them How doe they increase our feeling and raise our desires 4 Options or wishes as
if we begge for grace to obey God according to his commaÌ„dements thus O that my waies were directed to keepe thy statutes h Psal 119.5 5 Vowes and promises thus i Psal 51.12.13 Restore vnto me the ioy of thy saluation and vphold mee with thy free Spirit Then will I teach transgressors thy waies c. And againe k Vers 14. Deliuer mee O God and my â—ongue shall sing aloud of thy righteousnesse And againe l Vers 15. O Lord open thou my lippes my mouth shal shew forth day praise So also m Psal 119.33.34 Teach me O Lord the way of thy statutes and I will keepe it vnto the end Giue mee vnderstanding and I will keepe thy Law yea I will obserue it with my whole heart 6 Ingeminations thus Dauid also prayeth n Psal 94.1.2 O Lord God the Auenger O God the Auenger shew thy selfe exalt thy selfe O Iudge of the world c. And diuers others of this nature which a deuout hart will easily find out and to this purpose I am perswaded it s very helpesfull to be familiarly conuersant in the Psalmes because Dauid was a man of all other of inflamed affectionâ— and most excelling this way Hee that desires to make trial of this plaine direction and to profit by it may be much holpen by two things 1. Let him indeuour soundly to vnderstand the principles of Religion or else he shall neuer be able to tell what to aske of God 2 Secondly if he can write let him make a book of clean paper and in sundry leaues write in the top the particular parts of prayer with their seuerall branches allowing a whole leafe to each part branch and then whatsoeuer excellent speciall phrase or sentence hee readeth or heareth of any of those parts or branches let him referre it to his proper leafe and place Which course if it bee taken and these plaâ—â—s diligently studied and now and then reuised read ouer wil in my opinion much enable a man vpon any occasion to pray with vnderstanding either alone or with others to their desired comfort If any shall think this way to be too busie and to require too much paines I desire them to remember that no excellent thing can be attained without labour which how great soeuer it should be should not be grutched for the attaining a faculty in this exercise which is the refuge and refreshing of the soule one of the chiefest pieces of a Christians armour o Ephes 5.18 and the meanes whereby all good things are sanctified to our comfortable vse p 1 Tim. 4.5 Seuen yeere is holden but a conuenient terme to learne the children of men earthly manuall trades let not the childe of God account twice so long time to be too much to learne the heauenly Art of outward crying Abba Father Here follow some exampâ—â— of the rules of generall 〈◊〉 particular enlargement â—â—fore deliuered for a taste to a young beginner The general enlargement from a descriptâ—â— of God Description from and begging of Audience thus O q Title Almighty God the r Effect Creatour of heauen and earth and my most mercifull Å¿ Title Father in Iesus Christ which hast gratiously t Promise promised to heare thy children when they pray vnto thee O u Begging of Audience Lord I beseech thee accept heare and grant â—â—e supplication of thy â—â—ruant by Iesus Christ 〈◊〉 such like Examples of particular enlargement 1 Confession of sin may be enlarged first â—y the Adiunct 1. The adi iunct secondly by a distribution of sinne thirdly by the effects c. Thus O Lord I confesse that I am a vile sinner First being ashamed to look vp vnto heauen and vnworthy to liue vpon earth Secondly 2. Distribution for I am guilty of the sinne of Adam and more also I haue committed actuall transgressions without number in breaking thy most holy commandements omitting my duty and doing the contrary many sinnes of ignorance which I pleade not to excuse but to condemne my self who ought to haue knowne thy will and often of knowledge which wounds my soule to remember Thirdly 2. Effect O Lord in thy iustice I haue deferued such plagues both bodily and spirituall temporall and eternall which thy righteous omnipotency can inflict vpon abominable sinners Or such like 2 Petition for pardon may be enlarged First by an ingemination Secondly by the effects adorned with exclamation Thirdly by the contrary Fourthly by a testimony adorned with inrerrogation Fifthly by the meritorious cause Thus. First 1. Ingemination O Lord pardon O Lord forgiue O Lord be mercifull Secondly 2. Effects with exclamation blessed is the man whose iniquity is forgiuen and whose sinne is couered Blessed is the man that obtaineth thy fauour Thirdly 3. Contraries O Lord enter not into iudgement with thy seruant reward mee not according to my ill deseruing Turne away thine anger and make thy ioyfull countenance shine into my soule Fourthly 4. Testimony with interrogation is it not thy promise to pardon sinners that seeke thy fauour and to helpe them which call vpon thee O make good thy promise vnto thy seruant Deare Father for Iesus Christ his sake Fifthly 5. Meritorious cause remember his obedience his passion his blood the price wherby I am ransomed and bee reconciled remitting all mine offences or such like 2 Petition for faith may be enlarged First from the efficient cause Secondly from the contrary Thirdly from the effects adorned with vowing c. Thus First 1. Efficient cause O Lord I beseech thee worke in me by thy holy Spirit faith to beleeue the pardon of my sinnes It is not in my power to beleeue it must be thy worke in my soule Secondly 2 Contrary make mee to belieue good Father and helpe my vnbeliefe Thirdly 3. Effect with vowing grant mee a feeling of thy loue in my heart and that peace which passeth all vnderstanding then will I confidently come before thee and praise thee with ioyfull lips or such like 3 Petition for repentance may be enlarged First from the cause Secondly from a distribution adorned with exclamation Thirdly from the contrarie Fourthly from a comparison Thus First holy Father 1. The cause grant that my faith may shew it selfe in the sanctification of my life Secondly 2. Distribution with exclamation and to this end I humbly beseech thee renew in mee thy decaied image and giue me true repentance that I may turne from all my sinnes to serue thee in holinesse and righteousnesse all the daies of my life Make me to vnderstand mine owne vilenesse that I may earnestly pray for renouatioÌ„ Ah wretch that I am though I know my selfe to be an horrible sinner and that I haue tenne thousand times deserued damnation yet such is the flintinesse of my heart that I am not sensible of my dangerous and fearefull estate Thirdly 3.
64.7 I beleeue Lord helpe my vnbeleefe m Mark 9.24 and encrease my faith n Luk. 17.5 Seale me to the day of Redemption o Ephes 4.30 and shed abroad thy loue in my heart by thy holy spirit p Rom. 5.5 I humbly beseech thee q 3. For repentance Turne me O Lord vnto thee and I shall bee â—â—â—ned r Lam. 5.21 Create in me a cleaâ—â— heart O Lord and reneâ—â—â— right spirit within me Å¿ Psal 51.10 〈◊〉 take the stony heart out 〈◊〉 my body and giue me 〈◊〉 heart of flesh that I wiâ—â— walke in thy flatutes 〈◊〉 that I may be thy serâ—â—â— and thou mayst be my 〈◊〉 for euermore t Ezech. 11.19.20 u 4. For direction in our personall callings Aâ—â— whereas thou hast caâ—â—â— mee to this estate ... 〈◊〉 Good Lord grant 〈◊〉 grace therin to worketh 〈◊〉 which is good x Ephes 4.28 2 Thes 3.12 with qâ—â—â—etnesse and to eate miâ—â—â—â—owne bread shewing all good conscience that I may adorne the doctrine of God my Sauiour in all things y Tit. 2.15 and in as much as thy disciples must take vp the â—rosse and follow thee z Mat. 16.24 I way thee Deare Father strengthen mee with all might through thy gloriâ—â—â— powâ—e vnto all patiâ—â—ce and long suffering with ioyfulnesse a Col. 1.11 b 5. For perseuerance And because Satan as a râ—ring â—â—ion seeketh to deuour 〈◊〉 O my God tread down â—atan vnder my feet c Rom. 16.20 stablish me in euery good word and work d 2. These 17 and preserue my whole spirit soule and body blamelesse vnto the comming of our 〈◊〉 Iesus Christ c 6. For the Church Doe good thy good pleasure to 〈◊〉 on and build the mallâ—â—â— thy IerusaleÌ„ f Psal 51.18 Good 〈◊〉 preserâ—â— thy little flockâ—â— whom thâ—n hast prâ—â—â—â— the kingdome g Luk. 12.32 h Thankesgiuing I thâ—â—â— thee O Father Lord 〈◊〉 heauen and â—arth i Mat. 11.25 thâ—â— thou hast deliuâ—red 〈◊〉 from the power of darâ—â—â— and translated we into 〈◊〉 kingdome of thine 〈◊〉 Saâ—ue O Lord thou 〈◊〉 been my God from my â—â—â—ther â—wâ—mbe k Psa 22.10 Thou 〈◊〉 â—â—pt mee â—nto this dâ—â—â— thy prâ—â—â—dence thou 〈◊〉 giuen me bread to 〈◊〉 clothes to put on l 〈◊〉 28.20 I hâ—â—â—ly praise thy name and I beseech thee make me dwel 〈◊〉 safety m Psal 4.8 vnder the shadow of thy wings n Psal 17.8 this day or night through Ieâ—is Christ in whose name c. Or to whom with thee O Father Amen Thou maist also make vse of the Lords Prayer excellently to this purpose IT was giuen for a paterne and speciall direction to the Church vpon earth how to pray There can be no better direction for if wee require wisdome wisedome it selfe endited it if perfection it comprehends all the kinds of all things to be prayed for if order the method is diuine if perspicuous breuity so much could not by any onely-created vnderstanding be compacted into so little if force and power there can bee none more effectuall then that which Iesus Christ the Word of the Father hath left and commended to his Church If thou wouldest profitably vse it Obserue bese things 1 Learne throughto vnderstand it 2 Beare in mind the â—uerall petitions with â—â—e it order 3 Note downe in thy memory as thou wert before directed these graces thou crauest in â—uery petition giuing theÌ„ their proper place in thy booke in thy memory and in thy prayer 4 Fourthly take due knowledge of thy wants in euery petition vnder their seuerall heads setting downe the phrases and things thou meetest with al concerning them And specially note vpon thy heart and imprint in it the graces thou most wantest the wants which most doe trouble thee Principally meditate of those graces and labour to bee humbled with the feeling of those wants To helpe thee to spell 〈◊〉 this lesson out of the Lords Prayer After a description of God as before keeping the petitions with their order in thy minde thou maist enlarge theÌ„â—us The 1. Petition Hallowed be thy name 1 Heere thou maist how how God hath commanded and it is our dutie to glorifie his name in regard of our First Creation Secondly preseruation but specially in regard of our Thirdly Redemption 2 Then acknowledge First thy negligence and carelesnesse this way Secondly thy pride in seeking thine owne glory more then Gods Thirdly thy want of zeale Fourthly such sinnes whereby thou hast dishonoured God most causing his name thereby to be blasphemed Thirdly Desire grace the thou maiest chiefly in all thy thoughts words and deeds propound to thy self to glorifie God and to respect his glory more then euen the saluation of thy soule The 2. Petition Thy Kingdome come 1 Enlarge this by a mourning of thy soule vnto God for thy bondage vnder sinne and Satan amplified from the consideration First of our first Creation Secondly of our present traiterous and rebellious disposition by the power of originall sinne which hath wholly possessed all parts of body and soule 2 Desire that God would First rescue and redeeme thee out of the power of Satan and sinne Secondly that hee would by his spirit rule in thy heart casting out the strong man and diuiding his spoyles Thirdly that hee would make the affections subiect to the regiment of his spirit and renew thee according to his image Thou maist make this the place of repentance 3 Here thou maist remember the Church the kingdom of Christ The 3. Petition Thy will be done in earth as it is in heauen 1 Here confesse and bewaile First thy readinesse to doe thine owne will yea the will of Satan making these the rule of thy life and not the will of God Secondly thy ignorance of Gods word which is the copie of his will Thirdly thy negligence in hearing of it Fourthly thy contempt shewed in continuance in knowne sins after admonition 2 Then desire grace First to denie thy selfe Secondly to vnderstand the word Thirdly to loue and reuerence it more Fourthly to make it the rule of thy life in as much as it is the scepter of Christs kingdome Fifthly that thy conuersation may bee in heauen after the example of the Angels Sixthly whatsoeuer be the will of God for thee to doe or suffer that thou maist alwaies with patience and contentation say Thy will be done The 4. Petition Giue vs this day our daily bread 1 Here acknowledge that thy life preseruation and all good things come from God 2 Confesse and bewaile thy First couetousnesse Secondly thy vniust dealing to enrich and maintaine thy selfe Thirdly Matth. 6. thy distrust in the good prouidence of God who feedeth the fowles clotheth the Lillies Fourthly thy earthly and worldly mind that cannot sauor ought but earth and earthly things 3 Then desire First the prouidence of God to watch ouer thee for thy preseruation and main