the one of Morning the other of Evening Prayer for a Family COL 4. 2. Continue in Prayer and watch in the same with thanksgiving The Appendix A brief Discourse of Prayer WHereas the Apolste tels us 1 Tim. 4. 5. that even every thing is to be sanctified by the Word of God and by Prayer and that before we have out of that word given some briefe Instructions for the information of Children and therein together with others yet especially that Masters and Mistresses of Families that otherwise have not that more exquisite of their own may have a Method how to informe their children and servants in those their Families in the Grounds and Principles of Religion that now nothing may be wanting to helpe us to forward that information it may be expedient we by this Appendix of Prayer leave them not onely in generall a set forme of Prayer to be used at all times and even on all occasions and for all but also in speciall a forme how to open the Day and another how to shut in the Night both in this and all their whatever other holy endeavours to have though but those mean formes of Prayer for both Wherein I would not fain be mistaken or that any one should thinke that I one of the meanest of Gods servants should be thought in any thing overmasterly and bind the devotions of others to any my formes or impale â—â—em within this my ruder Method whose perhaps more excellent gifts and graces administer to them that far better of their own No but them thus expert and everywise accomplished for this so holy an exercise I leave to follow the bent of their owne endeavours according to the flowing measure of Gods word and spirit to expedite themselves in it and apply my sâ—â—â—ie to the information of my Children that have not yet attained those like 〈◊〉 eminent gifts or graces and may bâ— Gods blessing upon these like formes bâ—â— somâ—â—hat helped on to Godwards And 〈◊〉 not only Children in years but i◠〈◊〉 â—â—â—etion too that though men grown thâ—â— heretofore wanted for better educacation may be somewhat helped on by this to better both themselves and theirs that either the one or the other as their abilities willingnesse may give way to it as they see good performe this duty by these Formes not onely thus in generall at all convenient occasions but in speciall too in the Morning to begin their whatever oâ—her Workes of their owne and in the Evening to end those workes they both to begin and end with this godly worke of Prayer as by the one craving a blessing on what ever they shall so do and by the other as giving thankes for that and what ever blessings they shall want or desire I am not ignorant that set formes of prayer is a thing much controverted however by none that I ever yet could speake with or read of soundly argued as either unlawfull or inexpedient but rather a pious practise warrantable from Gods word Though in these latter times much heaved at and as it were to be cast out by them Extemporary which Extemporary votes though usefull I confesse in a mans private closet and for himselfe who himselfe best knowes his one Exigencies yet how warrantable in the publique I am yet I also confesse to learne For other discourses as divine Orations Homilies Sermons or the like which few yet are loth rawlie to vent but by first some kind of premeditation I grant yet may be at a mans pleasure and as his abilities are either premeditated or Extemporary he being therein but as a Messenger from God to his people to propose things to their Consideration but for prayers where he is as the mouth of the people to God and is to propose not onely his owne but also their requests and resolutions it might be much expedient they pin not their positions wholy upon his extemporary verdict but know also in some measure before hand what they in that his form should pray for in as much as otherwise they may be tied to an implicite Creede and pray for they know not what Is it not the mind of Gods spirit that as well as be zealous for God we be knowing also how to manage that zeale in as much as even that zeale without this knowledge is by the Apostle himselfe Rom. 10. 2. counted scarce commendable When surely by the word ought we to trie both and even before hand see not onely in discourse but even in Prayer to what we meane to produce that we be sure it be according to the mind of Gods spirit in that word That to the Apostles Mat. 10. when vers 18. to be led before Governours Kings for the name of Christ it should vers 19. in that houre be given them what they should speake warants not now our whatever Extemporary speaking That gift was but contemporary with them the Spirit of God that then spake by them was yet in his worke of the Word the Scriptures and had not yet by them set a period to that worke as afterwards he did Rev. 22. 18 19. with a Curse to whosoever should or add to or diminish from them Whennow he speaks to us but in and by those Scriptures Were every Extemporary discourse theron now to be accounted his it is easie to gues into what absurdities we might ruÌ„ when of Sermons and Commentaries and Expositions on them pretended as true are yet we know many heterodox and false and not according to the mind of that Gods Spirit in the scriptures Yea may I not doubt to say that al the Apostles said no nor yet before them all that the Prophets said was not of Equall Authority with the Scriptures they by the Dictate of Gods holy Spirit left us upon record as a rule to guide our faith by For what saith Saint Paul 1 Cor. 7 some things he commended as the commands of God vers 10. the Spirit of God speaking by him some things againe he counsels of himselfe vers 12. and as no expresse command of God And beside that marke that before cited assertion where it is said it should in that houre be given to the Apostles what they should speake what was it but only that what on their owne behalfe they should answer their persecutours not what should be the rule of our faith That was not to be committed to the airie puffes of an extemporary answer or promulgation of their successours but to the written word they should leave them The mind of the Spirit must now be made manifest by the word of the spirit which only is in and by the scriptures No no they truly to me seeming do but weakely provide for their safeguard that from the sounder pillars of premeditation will flie to or leane on that extemporarie But I am not now to argue the point Nor though thus declaring my opinon doe I argue or accuse any their practise that knowingly use or are affected to that
extemporary way but in peace let them go that their way and my prayer is that the God of peace may blesse it to them and others that depend upon them while my alike prayer is that God to me and others that goe by this set way may bless that also to us and that though going thus two severall wayes to God-wards we may both attain at our both aimed at jorneyes end God And while others more learned and versed in that extemporary way may goe on perhaps without Hesitation yet to avoyde Tautologies and some Absurdities that may arise from others lesse learned or not so well versed in that way and especially those my Children that I have all along thus laboured to instruct give them leave to be led along by these or the like premeditated formes whose intentive spirits may as effectually go along with as that of others without their books or forms by Gods blessing be to God as acceptable to And therefore while we censure none that go otherwise let 's not feele the lash of their Censure by our going this way but in their Extemporary wayes have they now and then a short ejaculation that God will blesse to us these like set formes in as much as my Charity is as theirs should also be that we both in our wayes seeke God we no lesse in these set forms then they in their Extemporary wayes When though our opinions may somewhat differ about the Mode of Prayer knowing that their opinions may some what differ whose faith may be yet the same yet herein we may both conclude that prayer is necessary And let 's thus conclude it too thaâ— howevermade if with sound hearts made and truly humbled souls that both are to God acceptable who lookes not upon the face of things but on the heart of man 1 Sam. 16. 7. not on the manner of delivery but on the hearts that make it Although by our Saviours owne to me seemeing advice and counsell we be yet carefull in the best Mat 6 7 manner we may to make it That l by only much speaking we be not thought to be accepted or however though sometimes perhaps there may be occasion of much speakeing that vaine Repetitions be avoyded Which unlesse by them of able parts and exquisitely versed in it are too too incident to many who rather then thus adhereing to the times and fancies of some too much affected to this way in dispute yet whither or no warrantable might do well to take up that which is without dispute warrantable and by set formes whither of their owne or others till as others better versed in the way avoyd those whatever absurdities when both they and their hearers before hand prepared for the service will doubtlesse after the better discharge it A Generall Prayer at all times of many together or by one Man or Woman alone as the occasion serves changing the Number and Sex LEâ— the Words of our mouthes and the Meditation of our hearts be acceptable in thy sight O Lord our strength our Redeemer O Eâ—â—rnâ—ll most glorious and most gratious Lord God thou who art rich in mercy and abundant in goodnesse and Truth we thine unworthy servants on our bended knees and from the bottome of our humbled hearts in the Name of thy son our blessed Lord and Saviour Jesus Christ in whose name thou hast promised that if we aske any thing according to thy will thou will both heare and doe it do now thus humbly make our addresse unto thee and pray that our prayers now and ever may with acceptation come in thy presence We confesse Lord and we are ashamed of the manifold sins and transgressions we have in thought word and deed committed against thy divine Majesty And that not onely in that Originall sin of our first parent Adam whom thou at first madest upright and us in him but that by our impious inventions on that accursed stock we have grafted the impes of our owne infinite Actuall sins Graces t is true many we have had offered to us had too and received many Graces but alas in vain hath been our receit of them So many so infinite have been our sins that we have even grieved thy good spirit of grace with those seducers of old whatever we have professed as to thee with our words with our workes yet we have denied thee turning thy soveraigne soul-saving Grace into the destroying delusion of our owne wantonnesse Hath not thy longsuffering patience more then abundantly winked at our manifold sins And is not that space thou hast given us to repent in wherein we have not repented more then enough to testifie our ingratitude to thee our mercifull God O how uncleane are we made by sin how filthie is even our righteousnesse that even much more loathsome must needs be our sin how many are the impious inventions we daily plot and practise as if we meant no other then onely to study how to contrive even our owne ruine and damnation So many are our mischievous imaginations So as shouldest thou be so severe as to marke what hath been done amisse O Lord who may stand If thou shouldest lay Judgement to the Line and righteousnesse to the plummets thou mightest make thine anger to smoake thy jealousie to burne like fire and all the Curses that are written in thy book thou mightest lay upon us and blot out our name from under the Heaven When then O Lord what might remaine for us but a certaine fearefull looking for the Execution of these severer Judgements thy wrathfull displeasure may justly lay upon us Yet O Lord though to the terror of perverse and obstinate sinners we know that thou art just yet to the comfort of repentant sinners we know thou art mercifull too And therefore in most humble manner we now at thy Throne of grace and mercy beg of thee our God in thy Son Christ our Saviour the forgivenesse of those our sins O Lord remember not against us nor impute to us former transgressions and for them otherwise that may ensue let thy mercies speedily prevent And that we may happily lay hold of that thy preventing grace make us in every respect sit for it Is our Faith small O Lord encrease our faith Is our repentance backwards Hasten O Lord our Repentance dissolve our flinty hearts into godly sorrow and by that happy means work in us that more happy repentance repentance to salvation not to be repented of When to further both that faith and repentance inflame our holy zeale of glory and truly to manage that zeale endue us with the knowledge of thy will by the glorious Sun-beames of thy good word and spirit enlighten the eyes of our understanding that we may know thee as we ought and testifie our knowledge by our sincere love of thee our God and Saviour Put us O Lord in the way of thy truth and then Lord grant us grace happily to persevere in that way to the end Let not
perfection of the Scriptures that though Nature may informe against evill yet for perfection in goodnesse the knowledge of the Scriptures is necessary Nature being the more imperfect Rule this of the Scriptures that infallible 22. T. You said in your answer to our fourteenth question that God is a Spirit What proofe have you for that L. That of Christ himselfe n Jo. 4. 24. Explic. There are other Spirits as the Angels they are said to be spirits o Ps 104. 4 Heb. 1. 7. and there are spirits of Devils p Eph. 2. 2. Re. 16. 14. and the like but they all with all things else but God are Creatures that of some other have their being q Pro. 16. 4. God is the Creator that hath his being of himselfe r Ex. 3. 14. They all were made in time and finite substances God is infinite s Job 11. 7 8 9. and Eternalâ— t Deu. 33. 27. Psal 90 2. They are changeable as the Angels at first u Jude 6. the Devil ever since w 2 Cor. 11. 14. But God is unchangeable x Mal. 3. 6 Jam. 1. 17 They are some good y Heb. 12. 23. some evill z Lu 7. 21 some lying a 2 Chro. 18. 20 21. seducing b 1 Tim. 4. 1. spirits God is alwayes and altogether good c Ps 52. 1. true righteous d Ps 19. 9. And the like other Attributes hath God as properly essentiall to him as that he is holy e Ex. 15. 11. just f 2 Chro. 11. 6. mercifull g Ex. 34. 6 and the like other excellencies of good that no other hath but by donation from him h Ja. 1. 17. 23. T. You find in your answer to our fifteenth question that God made all things How prove you that L. Proofes there are sufficient for that in the whole i Gen 1 first Chapter of Genesis 24. T. How prove you that he made all good L. Why the same proofe may serve for that took. Gen. 1. 31 25. T. Can you thence as you answer to our eighteenth question prove that he made us all at first good when as the Prophet David saith we are all evill l Psal 14. 1. 3. L. Yes that I can 26. T. Tell me how L. Why that last cited place m Ge. 1. 31 saith God saw all that he had made and that all was good 27. T. But what is that all to us now L. We were then good in Adam that was then made as afterwards I answered to your one and twentieth question in him we became evill n Rom. 5 18. 28. T. But is there no evill in us but that L. Yes that is as the fountain-head of evill called by some Originall sin and as still whatever ill thoughts ill words and ill actions are as the streames that flow from that fountaine and called actuall sins And thence is it as we answered to your nineteenth question that I said that in â—hat our first Parent Adams fall we are all evill and for that subject to death o Rom. 6. 23. 29. T. How prove you that we are so evill L. God that tels nothing but truth tels us so p Ge. 6. 5. 30. T. How prove you that for that evill we are subject to death L. So saith St Paul r Ro. 6. 23. Explic. Where by Death is meant not onely as the consequent of sinne the dissolution of soul and body here but as also the consummation of it the damnation of both hereafter Which however some in mercy by grace and Repentance may avoid that fatall destruction yet might be the just stipend of all the wicked off-spring of Adam though living thousands of yeares after him God no otherwise dealing with them then as we use to doe with Vipers kill them not only for the breed sake coming of a pestiferous generation though otherwise having as yet done no evill yet for the ill they when occasion serves will surely doe That issuing from that unsavory fountaine cannot but be insipid waters so as though damned we have no just cause to complaine of God receiving thereby but the stipend of our sin 31. T. You said in your answer to our twentieth question that the last day the generall Resurection of all mankind they by grace renewed shall be blessed in heaven they that continue in sin shall be accursed in hell What proofes have you for that L. First that they by grace renewed shal be blessed that of Christ s Mat. 25. 34. and that they that continue in sin shall be accursed that also of him t Mat. 25. 41. Explic. Where by Heaven is meant the joyfull vision and enjoyment of God and the company of the blessed Saints Angels professors of the Gospell of Christ And by Fire is meant not only Hell torments and the unwelcome company of the Devill and his brood Infidels and ill Livers that regarded not the Gospell of Christ but as it were trod underfoot the son of God but also as torments yet more fatall and insufferable the for ever losse of Heaven and the blessed vision of God and his chosen No hell to an ingenuous minde being more horrid then the losse of Heaven 32. T. Well then you say there shall be a Resurrection what meane you by the Resurrection L. After our departure hence and a dissolution of both soule and body the soule to the place appointed of God for it and the body to the dust that the body shall againe rise at the last day and be united every body to his owne soule to enjoy the good or the evill appointed for them 33. T. How then say some as the Saduces that u Luk. 20. 27. 1 Cor. 15. 12. there shall be no Resurrection L. They are much mistaken it is an Article in my Creed to beleeve the Resurrection of the dead St Paul in that place w 1 Cor. 15. 13. c. presently hath infallible Arguments for it Explic. Resurrection is from a Latin word that signifies to stand up or arise again used diversly in the Scriptures as sometimes for the immortall life x Ph. 3. 11 deliverance from danger y 2 Cor. 1. 10. A new birth in Christ z Col. 3. 1. which is a resurrection from sin to holinesse and called a Rev. 20. 6. the first Resurrection on which the second death that is damnation hath no power and the like Bâ—t hereby is meant that deliverance up of the dead b Rev. 20. 13 which is a Resurrection 〈◊〉 the dead bodies of all that dyed to be judged every man according to his works at that great and generall day the day of judgement a Resurrection of the flesh according to that faithfull knowledge of Job c Job 19. 26. 27. that though dying or by death made Wormes meat yet againe in his Flesh with the very same eyes he then had he should againe meaning