The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities.

CHAP. I. Consideration of the general instru∣ments and means serving to a holy Life: by way of Introduction.

IT is necessary that every Man should consider, that since God hath given him an excellent na∣ture, wisdom and choice, an un∣derstanding soul, and an immor∣tal spirit, having made him Lord over the Beasts, and but a little lower then the Angels; he hath also appointed for him a work and a service great enough to imploy those a∣bilities, and hath also designed him to a state of life after this, to which he can onely arrive by that service and obedience. And therefore as every man is wholly Gods own portion by the title of creation: so all our labours and care, all our powers and faculties must be wholly im∣ployed in the service of God, even all the dayes of our life, that this life being ended, we may live with him for ever.

Neither is it sufficient that we think of the service of God as a work of the least necessity,

or of small imployment, but that it be done by us as God intended it; that it be done with great earnestnesse and passion, with much zeal and desire: that we refuse no labour, that we bestow upon it much time, that we use the best guides, and arrive at the end of glory by all the wayes of grace, of prudence and religion.

And indeed if we consider how much of our lives is taken up by the needs of nature, how many years are wholly spent before we come to any use of reason, how many years more be∣fore that reason is useful to us to any great pur∣poses, how imperfect our discourse is made by our evil education, false principles, ill company, bad examples, and want of experience; how many parts of our wisest and best years are spent in eating and sleeping, in necessary busi∣nesses, and unnecessary vanities, in worldly ci∣vilities, and lesse useful circumstances, in the learning arts and sciences, languages or trades; that little portion of hours that is left for the practises of piety, and religious walking with God, is so short and trifling, that were not the goodnesse of God infinitely great, it might seem unreasonable or impossible for us to ex∣pect of him eternal joyes in heaven, even af∣ter the well spending those few minutes which are left for God, and Gods service, after we have served our selves, and our own occasions.

And yet it is considerable, that the fruit which comes from the many dayes of recreation and vanity is very little, and although we scatter much, yet we gather but little profit: but from the few hours we spend in prayer and the exercises of a pious life, the return is great and profitable; and what we sowe in the minutes and spare portions of a few years, grows up

to crowns and scepters in a happy and a glori∣ous eternity.

1. Therefore, Although it cannot be en∣joyn'd, that the greatest part of our time be spent in the direct actions of devotion and re∣ligion, yet it will become, not onely a duty, but also a great providence to lay aside for the services of God, and the businesses of the Spirit as much as we can: because God rewards our minutes with long and eternal happinesse; and the greater portion of our time we give to God, the more we treasure up for our selves; and No man is a better Merchant than he that layes out his time upon God, and his money upon the Poor.

2. Onely it becomes us to remember and to adore Gods goodnesse for it, that God hath not onely permitted us to serve the necessities of our nature, but hath made them to become parts of our duty; that if we by directing these actions to the glory of God intend them as instruments to continue our persons in his service, he by adopting them into religion may turn our nature into grace, and ac∣cept our natural actions,* 1.1 as actions of religion, God is pleased to esteem it for a part of his service, if we eat or drink; so it be done tempe∣rately, and as may best preserve our health, that our health may enable our services towards him: And there is no one minute of our lives (after we are come to the use of reason) but we are, or may be doing the work of God, even then when we most of all serve our selves.

3. To which if we adde, that in these and all

other actions of our lives we alwayes stand be∣fore God, acting, and speaking and thinking in his presence, and that it matters not that our conscience is seal'd with secresie, since it lies open to God, it will concern us to behave our selves carefully, as in the presence of our Judge.

These three considerations rightly manag'd, and applyed to the several parts and instances of our lives, will be like Elisha stretched upon the childe, apt to put life and quicknesse into every part of it, and to make us live the life of grace, and do the work of God.

I shall therefore by way of introduction re∣duce these three to practise, and shew how eve∣ry Christian may improve all and each of these to the advantage of piety, in the whole course of his life: that if he please to bear but one of them upon his spirit, he may feel the benefit, like an universal instrument, helpful in all spi∣ritual and temporal actions.

SECT. I. The first general instrument of holy living: Care of our time.

HE that is choice of his time will also be choice of his company, and choice of his actions, lest the first ingage him in vanity and losse, and the latter by being criminal be a throwing his time and himself away, and a go∣ing back in the accounts of eternity.

God hath given to man a short time here upon earth, and yet upon this short time eter∣nity depends: but so, that for every hour of

our life (after we are persons capable of laws, & know good from evil) we must give account to the great Judge of Men and Angels. And this is it which our blessed Saviour told us, that we must account for every idle word; not meaning, that every word which is not designd to edifi∣cation, or is lesse prudent, shall be reckoned for a sin, but that the time which we spend in our idle talking and unprofitable discoursings, that time which might and ought to have been im∣ployed to spiritual and useful purposes, that is to be accounted for.

For we must remember, that we have a great work to do, many enemies to conquer, many evils to prevent, much danger to run through, many difficulties to be master'd, many necessi∣ties to serve, and much good to do, many chil∣dren to provide for, or many friends to sup∣port, or many poor to relieve, or many diseases to cure, besides the needs of nature, and of relation, our private and our publick cares, and duties of the world, which necessity and the Providence of God hath adopted into the fa∣mily of Religion.

And that we need not fear this instrument to be a snare to us, or that the duty must end in scruple, vexation, and eternal fears, we must remember, that the life of every man may be so ordered (and indeed must,) that it may be a perpetual serving of God: The greatest trouble and most busy trade, and wordly incombrances, when they are necessary or charitable, or pro∣fitable in order to any of those ends, which we are bound to serve whether publick or private, being a doing Gods work. For God provides the good things of the world to serve the needs of nature, by the labours of the Plowman, the

skill and pains of the Artisan, and the dangers and traffick of the Merchant: These men are in their callings the Ministers of the Divine providence, and the stewards of the creation, and servants of the great family of God, the World, in the imployment of procuring neces∣saries for food and clothing, ornament and Phy∣sick. In their proportions also, a King and a Priest, and a Prophet, a Judge and an Advocate, doing the works of their imployment accord∣ing to their proper rules, are doing the work of God, because they serve those necessities which God hath made, and yet made no provisions for them but by their Ministery. So that no man can complain, that his calling takes him off from religion, his calling it self and his very worldly imployment, in honest trades and offi∣ces is a serving of God, and if it be moderately pursued, and according to the rules of Christi∣an prudence, will leave void spaces enough for prayers and retirements of a more spiritual re∣ligion.

God hath given every man work enough to do, that there shall be no room for idlenesse, ••nd yet hath so ordered the world, that there shall be space for devotion. He that hath the fewest businesses of the world, is called upon to spend more time in the dressing of his soul, and he that hath the most affairs, may so order them, that they shall be a service of God; whilst at certain periods they are blessed with prayers and actions of religion, and all day long are hallowed by a holy intention.

However, so long as Idlenesse is quite shut out from our lives, all the sins of wantonnesse, softnesse and effeminacy are prevented, and there is but little room left for temptation:

and therefore to a busie man temptation is fain to climbe up together with his businesses, and sins creep upon him onely by accidents and occasions; whereas to an idle person they come in a full body, and with open violence, and the impudence of a restlesse importunity.

Idlenesse is called the sin of Sodom and her daughters,* 1.2 and indeed is the burial of a living man, an idle person being so uselesse to any purposes of God and man, that he is like one that is dead, unconcerned in the changes and necessities of the world: and he onely lives to spend his time, and eat the fruits of the earth, like vermin or a wolf, when their time comes they dye and perish, and in the mean time do no good; they neither plow nor carry bur∣dens: all that they do, either is unprofitable, or mischievous.

Idlenesse is the greatest prodigality in the world: it throwes away that, which is invalu∣able in respect of its present use, and irrepara∣ble when it is past, being to be recovered by no power of art or nature. But the way to se∣cure and improve our time we may practise in the following rules.

Rules for imploying our Time.

1. In the morning, when you awake, ac∣custome your self to think first upon God, or something in order to his service; and at night also, let him close thine eyes; and let your sleep be necessary and healthful, not idle and expensive of time, beyond the needs and con∣veniencies of nature; and sometimes be curi∣ous to see the preparation which the sun makes, when he is coming forth from his chambers of the East.

2. Let every man that hath a calling, be dili∣gent in pursuance of its imployment, so as not lightly, or without reasonable occasion to neg∣lect it in any of those times, which are usually and by the custome of prudent persons and good husbands imployed in it.

3. Let all the Intervals, or void spaces of time be imployed in prayers, reading, medita∣ting, works of nature, recreation, charitie, friendlinesse and neighbourhood, and means of spiritual and corporal health: ever remem∣bring, so to work in our calling, as not to neg∣lect the work of our high calling; but to begin and end the day with God, with such forms of devotion, as shall be proper to our necessities.

4. The resting dayes of Christians, and Fe∣stivals of the Church must in no sense be dayes of idlenesse: for it is better to plow upon ho∣ly dayes, then to do nothing, or to do vitiously; but let them be spent in the works of the day, that is, of Religion and Charity, according to the rules appointed* 1.3.

5. Avoid the company of Drunkards and busie-bodies, and all such as are apt to talk much to little purpose: for no man can be provident of his time, that is not prudent in the choice of his company: and if one of the Speakers be vain, tedious and trifling, he that hears, and he that answers in the discourse are equal losers of their time.

6. Never talk with any man, or undertake any trifling imployment meerly to passe the time away: for every day well spent may become a day of salvation, and time rightly employed is an acceptable time. And remember, that the time thou triflest away was given thee to repent in,* 1.4 to pray for pardon of sins, to work out thy

salvation, to do the work of grace, to lay up a∣gainst the day of Judgement, a treasure of good works, that thy time may be crowned with E∣ternity.

7. In the midst of the works of thy calling often retire to God in short prayers and ejacu∣lations, and those may make up the want of those larger portions of time,* 1.5 which it may be thou de∣sirest for devotion,* 1.6 and in which thou think'st other persons have ad∣vantage of thee: for so thou recon∣cilest the outward work, and thy in∣ward calling, the Church and the Common∣wealth, the imployment of thy body and the interest of thy soul; for be sure, that God is present at thy breathings and hearty sighings of prayer assoon, as at the longer offices of lesse busied persons; and thy time is as truely san∣ctified by a trade, and devout, though shorter prayers, as by the longer offices of those whose time is not filled up with labour and useful bu∣sinesse.

8. Let your imployment be such as may be∣come a reasonable person; and not be a busi∣nesse fit for children or distracted people; but fit for your age and understanding. For a man may be very idlely busy, and take great pains to so little purpose, that in his labors and expence of time he shall serve no end but of folly, and va∣nity. There are some Trades, that wholly serve the ends of idle persons and fools; and such as are fit to be seized upon by the severity of laws, and banisht from under the sun: and there are some people who are busy, but it is as Do∣mitian was, in catching flyes.

9. Let your imployment be fitted to your per∣son

and calling. Some there are that imploy their time in affairs infinitely below the dignity of their person, and being called by God, or by the Republick to help to bear great burdens, and to judge a people, do enfeeble their un∣derstandings, and disable their persons by sor∣did and bruitish businesse. Thus Nero went up and down Greece, and challenged the Fidlers at their trade. Aeropus a Macedonian King made Lanterns. Harcatius the King of Parthia was a Mole-catcher: and Biantes the Lydian filed needles. He that is appointed to minister in holy things, must not suffer secular affairs and sordid arts to eat up great portions of his im∣ployment: a Clergy man must not keep a Ta∣vern, nor a Judge be an Inne-keeper; and it was a great idlenesse in Theophylact the Patriarch of C. P. to spend his time in his stable of hor∣ses, when he should have been in his study, or the Pulpit, or saying his holy offices. Such im∣ployments are the diseases of labour, and the rust of time which it contracts, not by lying still, but by dirty imployment.

10. Let your imployment be such as becomes a Christian, that is, in no sence mingled with sin; for he that takes pains to serve the ends of co∣vetousnesse, or ministers to anothers lust, or keeps a shop of impurities or intemperance, is idle in the worst sence; for every hour so spent runs him backward, and must be spent again in the remaining and shorter part of his life, and spent better.

11. Persons of great quality, and of no trade, are to be most prudent and curious in their im∣ployment and traffick of time. They are mise∣rable, if their education hath been so loose and undisciplin'd, as to leave them unfurnished of

skill to spend their time: but most miserable are they, if such misgovernment and unskilful∣nesse make them fall into vitious and baser company, and drive on their time by the sad minutes and periods of sin and death. * They that are learned know the worth of time, and the manner how well to improve a day; and they are to prepare themselves for such pur∣poses, in which they may be most useful in or∣der to arts of arms: to counsel in publick, or government in their Countrey: But for others of them that are unlearn'd, let them choose good company, such as may not tempt them to a vice, or joyn with them in any; but that may supply their defects by counsel and discourse, by way of conduct or conversation. Let them learn easy and useful things, read history, and the laws of the Land, learn the customs of their Coun∣trey, the condition of their own estate, profi∣table and charitable contrivances of it: let them study prudently to govern their families, learn the burdens of their Tenants, the necessi∣ties of their neighbours, and in their propor∣tion supply them, and reconcile their enmities, and prevent their Law-suits, or quickly end them, and in this glut of leisure and disimploy∣ment, let them set apart greater portions of their time for religion, and the necessities of their Souls.

12. Let the women of noble birth and great fortunes do the same things in their propor∣tions and capacities, nurse their children, look to the affairs of the house, visit poor cottages, and relieve their necessities, be curteous to the neighbourhood, learn in silence of their hus∣bands, or their spiritual Guides, read good books, pray often, and speak little, and learn to

do good works for necessary uses, for by that phrase S. Paul expresses the obligation of Christian women to good houswifery, and charitable pro∣visions for their family and neighbourhood.

13. Let all persons of all conditions avoid all delicacy and nicenesse in their clothing or diet, because such softnesse engages them upon great mispendings of their time, while they dresse and combe out all their opportunities of their morning devotion, and half the dayes severity, and sleep out the care and provision for their Souls.

14. Let every one of every condition avoid curiosity, and all enquiry into things that con∣cern them not. For all businesse in things that concerns us not, is an imploying our time to no good of ours, and therefore not in order to a happy Eternity. In this account our neigh∣bours necessities are not to be reckoned; for they concern us as one member is concern'd in the grief of another; but going from house to house, tatlers, and busie-bodies, which are the canker and rust of idlenesse, as id••enesse is the rust of time, are reprooved by the Apostle in severe language, and forbidden in order to this exercise.

15. As much as may be cut off all impertinent and uselesse imployments of your life, unnecessary and phantastick visits, long waitings upon great personages, where neither dutie nor necessity, nor charity obliges us, all vain meetings, all laborious trifles, and whatsoever spends much time to no real, civil, religious, or charitable purpose.

16. Let not your recreations be lavish spend∣ers of your time, but choose such which are healthful, short, transient, recreative, and apt

to refresh you; but at no hand dwell upon them, or make them your great imployment: for he that spends his time in sports, and calls it recreation, is like him, whose garment is all made of fringes, and his meat nothing but sawces, they are healthlesse, chargeable and use∣lesse. And therefore avoid such games which require much time or long attendance; or which are apt to steal thy affections from more severe imployments. For to whatsoever thou hast gi∣ven thy affections, thou wilt not grudge to give thy time. Natural necessity and the example of S. Iohn (who recreated himself with sport∣ing with a tame Partridge) teach us that it is lawful to relax and unbend our bow,* 1.7 but not to suffer it to be unready or unstrung.

17. Set apart some portions of every day for more solemn devotion and religious imploy∣ment, which be severe in observing: and if va∣riety of imployment or prudent affairs, or civil society presse upon you, yet so order thy rule, that the necessary parts of it be not omitted; and though just occasions may make your pray∣ers shorter, yet let nothing but a violent, sud∣den and impatient necessity make thee upon a∣ny one day wholly to omit thy morning and evening devotions; which if you be forced to make very short, you may supply and lengthen with ejaculations and short retirements in the day time in the midst of your imployment, or of your company.

18. Do not the work of God negligently and idlely:* 1.8 let not thy heart be upon the world, when thy hand is lift up in prayer: and be sure to prefer an action of religion in its place and proper season before all worldly pleasure, letting secular things (that may be dispensed

with in themselves,) in these circumstances wait upon the other; not like the Patriarch who ran from the Altar in S. Sophia to his stable in all his Pontificals, and in the midst of his office, to see a Colt newly fallen from his be∣loved and much valued Mare Phorbante. More prudent and severe was that of Sr. Thom. More, who being sent for by the King when he was at his prayers in publick, returned answer, he would attend him when he had first perfomed his service to the KING of Kings. And it did honour to Rusticus, that when Letters from Caesar were given to him,* 1.9 he refused to open them, till the Philosopher had done his Lecture. In honouring God and doing his work, put forth all thy strength, for of that time onely thou mayest be most confident that it is gain'd, which is prudently and zealously spent in Gods Service.

19. When the Clock strikes, or however else you shall measure the day, it is good to say a short ejaculation every hour, that the parts and returns of devotion may be the measure of your time; and do so also in all the breaches of thy sleep, that those spaces which have in them no direct businesse of the world may be filled with religion.

20. If by thus doing you have not secured your time by an early and forehanded care, yet be sure by a timely diligence to redeem the time, that is, to be pious and religious in such instances in which former∣ly you have sinned,* 1.10 and to bestow your time especially upon such graces, the contrary whereof you have formerly practised, doing actions of chastity & temperance with as great a

zeal and earnestnesse as you did once act your uncleannesse: and then, by all arts to watch against your present and future dangers, from day to day securing your standing; this is pro∣perly to redeem your time, that is, to buy your security of it at the rate of any labour and ho∣nest arts.

21. Let him that is most busied set apart some solemn time every year, in which, for the time quitting all worldly businesse, he may at∣tend wholly to fasting and prayer,* 1.11 and the dressing of his soul by confessions, meditati∣ons and attendances upon God; that he may make up his accounts, renew his vows, make amends for his carelessenesse, and retire back again from whence levity and the vanities of the world, or the importunity of temptations, or the distraction of secular affairs have carried him.

22. In this we shall be much assisted, and we shall finde the work more easie, if before we sleep every night * 1.12 we examine the actions of the past day with a par∣ticular scrutiny, if there have been any accident extraordinary: as, long discourse, a Feast, much businesse, variety of company: If nothing but common hath hap∣pened, the lesse examination will suffice: only let us take care that we sleep not without such a recollection of the actions of the day, as may represent any thing that is remarkable, and great, either to be the matter of sorrow or thanksgiving: for other things, a general care is proportionable.

23. Let all these things be done prudently and moderately; not with scruple and vexation. For these are good advantages, but the par∣ticulars are not divine commandements; and therefore are to be used as shall be found ex∣pedient to every ones condition. For, provi∣ded that our duty be secured; for the degrees and for the instruments, every man is permit∣ted to himself and the conduct of such who shall be appointed to him. He is happy, that can secure every hour to a sober or a pious im∣ployment: but the duty consists not scrupu∣lously in minutes and half hours, but in greater portions of time; provided, that no minute be imployed in sin, and the great portions of our time be spent in sober imployment; and all the appointed dayes and some portions of every day be allowed for Religion. In all the lesser parts of time we are left to our own ele∣ctions and prudent management, and to the consideration of the great degrees and diffe∣rences of glory that are laid up in Heaven for us, according to the degrees of our care and piety and diligence.

The benefits of this Exercise.

This exercise, besides that it hath influence upon our whole lives, it hath a special efficacy [ 1] for the preventing of 1. Beggerly sins, that is, those sins which idlenesse and beggery usually betray men to; such as are lying, flattery, [ 2] stealing, and dissimulation. 2. It is a proper antidote against carnal sins, and such as pro∣ceed from fulnesse of bread and emptinesse of imployment. 3. It is a great instrument of [ 3] preventing the smallest sins and irregularities of our life, which usually creep upon idle, dis∣imployed,

and incurious persons. 4. I•• not [ 4] onely teaches us to avoid evil, but ingages us upon doing good, as the proper businesse of all our dayes. 5. It prepares us so against sudden changes, that we shall not easily be surprized [ 5] at the sudden coming of the day of the Lord: For he that is curious of his time, will not ea∣sily be unready and unfurnished.

SECT. II. The second general instrument of Holy Living: Purity of intention.

THat we should intend and designe Gods glory in every action we do, whether it be natural or chosen, is expressed by S. Paul, Whether ye eat or drink, do all to the glory of God:* 1.13 Which rule, when we observe; every action of nature becomes religious, and every meal is an act of worship, and shall have its reward in its proportion, as well as an act of prayer. Blessed be that goodnesse and grace of God, which out of infinite desire to glorifie and save mankinde, would make the very works of na∣ture capable of becoming acts of vertue, that all our life time we may do him service.

This grace is so excellent, that it sanctifies the most common action of our life, and yet so necessary, that without it the very best actions of our devotion are imperfect and vitious. For he that prayes out of custome, or gives almes for praise, or fasts to be accounted religious, is but a Pharisee in his devotion, and a beggar in his alms, and an hypocrite in his fasts. But a

holy end sanctifies all these, and all other acti∣ons which can be made holy, and gives distin∣ction to them and procures acceptance.

For, as to know the end, distinguishes a Man from a Beast: so to chuse a good end, di∣stinguishes him from an evil man. Hezekiah repeated his good deeds upon his sick bed, and obtained favour of God; but the Pharisee was accounted insolent for doing the same thing; because this man did it to upbraid his brother, the other to obtain a mercy of God. Zecharias questioned with the Angel about his message, and was made speechlesse for his in∣credulity; but the blessed Virgin Mary questi∣oned too, and was blamelesse; for she did it to enquire after the manner of the thing; but he did not believe the thing it self: He doubt∣ed of Gods power, or the truth of the Messen∣ger; but ••he onely of her own incapacity. This was it which distinguished the mourning of David from the exclamation of Saul: the confession of Pharaoh from that of Manasses; the tears of Peter from the repentance of Iu∣das:

For the praise is not in the deed done,* 1.14 but in the manner of its doing. If a man visits his sick friend, and watches at his pillow for charity sake, and because of his old affection we approve it: but if he does it in hope of legacy, he is a Vulture, and onely watches for the carkasse. The same things are honest and dishonest: the manner of doing them, and the end of the designe makes the separation.

Holy intention is to the actions of a man that which the soul is to the body, or form to its matter, or the root to the tree, or the Sun to the World, or the Fountain to a River, or the Base to a Pillar: for without these the bo∣dy

is a dead trunk, the matter is sluggish, the tree is a block, the world is darknesse, the ri∣ver is quickly dry, the pillar rushes into flat∣nesse and a ruine; and the action is sinful, or unprofitable and vain. The poor Farmer that gave a dish o•• cold water to Artaxerxes was re∣warded with a golden goblet; and he that gives the same present to a Disciple in the name of a Disciple shall have a Crown: but if he gives water in despite when the Disciple needs wine or a Cordial, his reward shall be to want that water to cool his tongue. * But this duty must be reduced to rules.

Rules for our intentions.

1. In every action reflect upon the end; and in your undertaking it, consider why you do it, and what you propound to your self for a re∣ward, and to your action as its end.

2. Begin every action in the Name of the Father, of the Son, and of the Holy Ghost: the meaning of which is, that we be careful, that we do not the action without the permis∣sion or warrant of God. 2. That we designe it to the glory of God, if not in the direct acti∣on, yet at least in its consequence; if not in the particular, yet at least in the whole order of things and accidents. 3. That it may be so blessed, that what you intend for innocent and holy purposes, may not by any chance or abuse, or misunderstanding of men be turned into e∣vil, or made the occasion of sin.

3. Let every action of concernment be be∣gun with prayer, that God would not onely blesse the action, but sanctifie your purpose; and make an oblation of the action to God: holy and well intended actions being the best

oblations and presents we can make to God; and when God is entitled to them, he will the rather keep the fire upon the Altar bright and shining.

4. In the prosecution of the action, renew and re-inkindle your purpose by short ejacula∣tions to these purposes. [Not unto us O Lord, not unto us, but unto thy Name let all praise be given:] and consider, [Now I am working the work of God: I am his servant, I am in a happy imploy∣ment, I am doing my Masters businesse; I am not at my own dispose, I am using his talents, and all the gain must be his:] for then be sure, as the glo∣ry is his, so the reward shall be thine. If thou bringest his goods home with increase, he will make thee ruler over Cities.

5. Have a care that while the Altar thus sends up a holy fume, thou doest not suffer the birds to come & carry away the Sacrifice: that is, let not that which began well, and was intended for Gods glory, decline and end in thy owne praise, or temporal satisfaction, or a sin. A sto∣ry told to represent the vilenesse of unchastity is well begun; but if thy female auditor be pleased with thy language, and begins rather to like thy person for thy story, then to dis∣like the crime:* 1.15 be watchful, lest this goodly head of gold descend in silver and brasse, and end in iron and clay, like Nebuchadnezzars image; for from the end it shall have its name and reward.

6. If any accidental event which was not first intended by thee can come to passe, let it not be taken into thy purposes, nor at all be made use of; as if by telling a true story you can do an ill turn to your enemy, by no means do it; but when the temptation is found out, turn all thine enmity upon that.

7 In every more solemne action of Religion, joyn together many good ends, that the conside∣ration of them may entertain all your affecti∣ons, and that when any one ceases, the purity of your intention may be supported by ano∣ther supply. He that fasts onely to tame a re∣bellious body, when he is provided of a reme∣dy either in Grace or Nature, may be tempted to leave off his fasting. But he that in his fast intends the mortification of every unruly ap∣petite, an accustoming himself to bear the yoke of the Lord, a contempt of the pleasures of meat and drink, humiliation of all wilder thoughts, obedience, and humility, austerity and charity, and the convenience and assist∣ance to devotion, and to do an act of repen∣tance; whatever happens, will have reason enough to make him to continue his purpose, and to sanctifie it. And certain it is, the more good ends are designed in an action, the more degrees of excellency the man obtains.

8. If any temptation to spoil your purpose happens in a religious duty, do not presently omit the action, but rather strive to rectifie your intention and to mortifie the temptation. S. Bernard taught us this rule. For when the Devil observing him to preach excellently, and to do much benefit to his hearers, tempted him to vain glory, hoping that the good man to avoid that, would cease preaching, he gave this answer onely, I neither began for thee, nei∣ther for thee will I make an end.

9. In all actions which are of long continu∣ance, deliberation and abode, let your holy and pious intention be actual, that is, that it be by a special prayer, or action, by a peculiar act of resignation or oblation be given to God:

but in smaller actions, and little things, and in∣different, fail not to secure a pious habitual in∣tention, that is, that it be included within your general care, that no action have an ill end; and that it be comprehended in your general prayers, whereby you offer your self and all you do to Gods glory.

10. Call not every temporal end, a defiling of thy intention, but onely, 1. When it contra∣dicts any of the ends of God, or 2. When it is principally intended in an action of religion. For sometimes a temporal end is part of our duty: and such are all the actions of our cal∣ling, whether our imployment be religious or civil. We are commanded to provide for our family: but if the Minister of Divine offices shall take upon him that holy calling for cove∣tous or ambitious ends, or shall not designe the glory of God principally and especially, he hath polluted his hands and his heart; and the fire of the Altar is quenched, or it sends forth no∣thing but the smoak of mushromes, or unplea∣sant gums. And it is a great unworthinesse to prefer the interest of a creature before the ends of God the Almighty Creator.

But because many cases may happen in which a mans heart may deceive him, and he may not well know what is in his own spirit; there∣fore by these following signes we shall best make a judgement whether our intentions be pure, and our purposes holy.

Signes of purity of intention.

1. It is probable our hearts are right with God,* 1.16 and our intentions innocent and pious, if we set upon actions of religion or civil life with an affection proportioned to the quality of

the work; that we act our temporal affairs with a desire no greater then our necessity; and that in actions of religion we be zealous, active, and operative, so far as prudence will permit; but in all cases, that we value a religious designe before a temporal; when otherwise they are in equal order to their several ends: that is, that whatsoever is necessary in order to our souls health be higher esteemed than what is for bodily; and the necessities, the indispensa∣ble necessities of the spirit be served before the needs of nature, when they are required in their several circumstances: Or plainer yet; when we choose any temporal inconvenience, rather than commit a sin, and when we choose to do a duty rather than to get gain. But he that does his recreation, or his merchandise cheerfully, promptly, readily and busily, and the works of religion slowly, flatly, and with∣out appetite, and the spirit moves like Pha∣raohs chariots when the wheels were off, it is a signe that his heart is not right with God, but it cleaves too much to the world.

2. It is likely our hearts are pure, and our intentions spotlesse, when we are not solicitous of the opinion and censures of men; but onely that we do our duty, and be accepted of God. For our eyes will certainly be fixed there from whence we expect our reward: and if we desire that God should approve us, it is a signe we do his work, and expect him our pay-Master.

3. He that does as well in private between God and his own soul as in publick, in Pulpits, in Theatres, and Market-places, hath given himself a good testimony that his purposes are full of honesty, noblenesse and integrity. For

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what Helkanah said to the Mother of Samuel, Am not I better to thee then ten sons? Is most certainly verified concerning God: that he, who is to be our Judge, is better then ten thou∣sand witnesses. But he, that would have his vertue published, studies not vertue, but glory.

He is not just,* 1.17 that will not be just without praise: but he is a righteous man that does justice, when to do so, is made infamous: and he is a wise man who is delighted with an ill name that is well gotten.* 1.18 And indeed that man hath a strange covetousnesse, or folly, that is not contented with this reward, that, He hath pleased God. And see what he gets by it? He that does good works for praise,* 1.19 or secular ends sells an inestimable jewel for a trifle; and that which would purchase Heaven for him, he parts with for the breath of the people, which at the best is but aire, and that not often wholsome.

4. It is well also when we are not sollicitous or troubled concerning the effect and event of all our actions; but that being first by Prayer recommended to him, is left at his dispose: for then in case the event be not answerable to our desires, or to the efficacy of the instrument, we have nothing left to rest in, but the honesty of our purposes; which it is the more likely we have secur'd, by how much more we are in∣different concerning the successe. S. Iames converted but eight persons, when he preacht in Spain; and our blessed Saviour converted fewer, then his own Disciples did: And if thy labours prove unprosperous, if thou beest much troubled at that, it is certain thou didst not think thy self secure of a reward for your inten∣tion, which you might have done if it had been pure and just.

5. He loves vertue for Gods sake and its own, that loves and honours it wherever it is to be seen; but he that is envious or angry at a vertue that is not his own, at the perfection or excel∣lency of his Neighbour, is not covetous of the vertue, but of its reward and reputation, and then his intentions are polluted. It was a great ingenuity in Moses, that wished all the people might be prophets; but if he had designed his own honour, he would have prophecyed alone. But he that desires onely that the work of God and religion shall go on, is pleased with it, who ever is the instrument.

6. He that despises the world and all its ap∣pendant vanities is the best Judge; & the most secur'd of his intentions, because he is the fur∣thest removed from a temptation. Every de∣gree of mortification is a testimony of the pu∣rity of our purposes, and in what degree we despise sensual pleasure, or secular honours, or worldly reputation, in the same degree we shall conclude our heart, right to religion and spi∣ritual designes.

7. When we are not sollicitous concerning the instruments and means of our actions, but use those means which God hath laid before us, with resignation, indifferency and thank∣fulnesse, it is a good signe that we are rather in∣tent upon the end of Gods glory, than our own conveniency or temporal satisfaction. He that is indifferent whether he serve God in riches or in poverty is rather a seeker of God, than of himself; and he that will throw away a good book, because it is not curiously guilded, is more desirous to please his eye, than to in∣form his understanding.

8. When a temporal end consisting with a

spiritual and pretended to be subordinate to it happens to fail and be defeated, if we can rejoyce in that so Gods glory be secured, and the interests of religion; it is a great signe our hearts are right, and our ends prudently de∣signed and ordered.

When our intentions are thus ballanced, regu∣lated and discerned, we may consider, 1. That this exercise is of so universal efficacy in the whole course of a holy life, that it is like the soul to every holy action, and must be provided for in every undertaking; and is of it self a∣lone sufficient to make all natural and indiffe∣rent actions to be adopted into the family of religion.

2. That there are some actions, which are usually reckoned as parts of our religion, which yet of themselves are so relative and imper∣fect, that without the purity of intention they degenerate: and unlesse they be directed and proceed on to those purposes which God de∣signed them to, they return into the family of common, secular, or sinful actions. Thus almes are for charity: fasting for temperance: prayer is for religion: humiliation is for humility: austerity or sufferance is in order to the vertue of patience; and when these actions fail of their several ends, or are not directed to their own purposes, alms are mispent; fasting is an impertinent trouble; prayer is but lip-labour; humiliation is but hy∣pocrisie; sufferance is but vexation; for such were the alms of the Pharisee, the fast of Ieza∣bel, the prayer of Iudah reproved by the Pro∣phet Isaiah, the humiliation of Ahab, the martyr∣dome of Hereticks; in which nothing is given to God but the body, or the forms of religion, but the soul, and the power of godlinesse is wholly wanting.

3. We are to confider that no intention can sanctifie an unholy or unlawful action: Saul the King disobeyed Gods commandment, and spa∣red the cattel of Amalek to reserve the best for sacrifice: And Saul the Pharisee persecuted the Church of God with a designe to do God service: and they that kild the Apostles had also good purposes, but they had unhallowed actions:

When there is both truth in election and charity in the intention;* 1.20

when we go to God in wayes of his own choosing, or ap∣proving, then our eye is single, and our hands are clean, and our hearts are pure. But when a man does evil that good may come of it, or good to an evil purpose, that man does like him that rowls himself in thorns that he may sleep easily: he rosts himself in the fire, that he may quench his thirst with his own sweat; he turns his face to the East that he may go to bed with the Sun. I end this with the saying of a wise Heathen.

He is to be called evil that is good onely for his own sake: Regard not how full hands you bring to God,* 1.21 but how pure: Many cease from sin out of fear alone, not out of innocence or love of vertue, and they (as yet) are not to be called innocent, but timerous.

SECT. III The third general instrument of holy living: or the practise of the presence of God.

THat God is present in all places, that he sees every action, hears all discourses, and

understands every thought, is no strange thing to a Christian ear, who hath been taught this doctrine, not onely by right reason, and the consent of all the wise men in the world, but also by God himself in holy Scripture. [Am I a God at hand (saith the Lord) and not a God afar off?* 1.22 Can any hide himself in secret places that I shall not see him?* 1.23 (saith the Lord) Do not I fill heaven and earth? Neither is there any creature that is not manifest in his sight: but all things are naked and open to the eyes of him with whom we have to do;* 1.24 for in him we live and move and have our being.] God is wholly in every place, in∣cluded in no place, not bound with cords (ex∣cept those of love) not divided into parts, not changeable into several shapes, filling hea∣ven and earth with his present power, and with his never absent nature.* 1.25 So S. Augustine ex∣presses this article. So that we may imagine God to be as the Aire and the Sea, and we all inclos'd in his circle, wrapt up in the lap of his infinite nature, or as infants in the wombs of their pregnant Mothers: and we can no more be removed from the presence of God, than from our own being.

Several manners of the divine presence.

The presence of God is understood by us in several manners and to several purposes.

1. God is present by his essence, which be∣cause it is infinite cannot be contained within the limits of any place: and because he is of an essential purity, and spiritual nature, he can∣not be undervalued by being supposed present in the places of unnatural uncleannesse: because as the sun reflecting upon the mud of strands and shores is unpolluted in its beams: so is

God not dishonoured when we suppose him in every of his Creaturer, and in every part of every one of them, and is still as unmixt with any unhandfome adherence, as is the soul in the bowels of the body.

2. God is every where present by his power. He roules the Orbs of Heaven with his hand, he fixes the Earth with his Foot, he guides all the Creatures with his Eye, and refreshes them with his influence: He makes the powers of Hell to shake with his terrours, and binds the Devils with his Word, and throws them out with his command; and sends the Angels on Emba••••ies with his decrees: He hardens the joynts of Infants, and confirms the bones when they are fashioned beneath secretly in the earth: He it is that assists at the numerous pro∣ductions of fishes, and there is not one hollow∣nesse in the bottom of the sea, but he shows himself to be Lord of it, by sustaining these the Creatures that come to dwell in it: And in the wildernesse, the Bittern and the Stork, the Dragon and the Satyr, the Unicorn and the Elk live upon his provisions, and revere his power, and feel the force of his Almightinesse.

3. God is more specially present in some places by the several and more special manifestations of himself to extraordinary purposes. 1. By glory: Thus his fear is in Heaven; because there he fits incircled with all the outward demon∣strations of his glory, w^ch he is pleased to show to all the inhabitants of those his inward and secret Courts. And thus they that die in the Lord may be properly said to be gone to God; with whom although they were before, yet now they enter into his Courts, into the secret of his Tabernacle, into the retinue and splendor of

his glory. That is called walking with God, but this is dwelling or being with him. I desire to be dissolved and to be with Christ, so said Paul. But this manner of the Divine presence is re∣served for the elect people of God, and for their portion in their countrey.

4. God is by grace and benediction specially present in holy places,* 1.26 and in the solemn assem∣blies of his servants. If holy people meet in grots and dens of the earth, when persecution or a publick necessity disturbs the publick or∣der, circumstance, and convenience, God fails not to come thither to them: but God is also by the same or a greater reason present there where they meet ordinarily, by order, and pub∣lick authority: There God is present ordinari∣ly, that is, at every such meeting. God will go out of his way to meet his Saints, when them∣selves are forced out of their way of order by a sad necessity:* 1.27 but else, Gods usual way is to be present in those places where his servants are appointed ordinarily to meet. But his presence there signifies nothing but his readinesse to hear their prayers, to blesse their persons, to accept their offices, and to like even the circumstance of orderly and publick meeting. For thither, the prayers of consecration, the publick au∣thority separating it, and Gods love of order, and the reasonable customes of Religion, have in ordinary, and in a certain degree fixed this manner of his presence; and he loves to have it so.

5. God is especially present in the hearts of his people by his holy Spirit: and indeed the hearts of holy men are Temples in the truth of things, and in type and shadow they are of Heaven it self. For God reigns in the hearts of

his servants. There is his Kingdom. The power of grace hath subdued all his enemies. There is, his power. They serve him night and day and give him thanks and praise; that is, his glory: This is the religion and worship of God in the Temple. The temple it self is the heart of man; Christ is the High Priest, who from thence sends up the incense of prayers and joyns them to his own intercession, and presents all toge∣ther to his Father; and the Holy Ghost by his dwelling there, hath also consecrated it into a Temple;* 1.28 and God dwels in our hearts by faith, and Christ by his Spirit, and the Spirit by his purities; so that we are also Cabinets of the Mysterious Trinity; and what is this short of Heaven it self, but as infancy is short of manhood, and letters of words? The same state of life it is, but not the same age. It is Heaven in a Looking-glasse, (dark, but yet true) representing the beauties of the soul, and the graces of God, and the images of his eternal glory by the reality of a special presence.

6. God is especially present in the conscien∣ces of all persons good and bad, by way of testimony and judgement: that is, he is there a remem∣brancer to call our actions to minde, a witnesse to bring them to judgement, and a Judge to acquit or to condemne. And although this manner of presence is in this life after the man∣ner of this life, that is, imperfect, and we for∣get many actions of our lives; yet the greatest changes of our state of grace or sin, our most considerable actions are alwayes present, like Capital Letters to an aged and dim eye: and at the day of judgement God shall draw aside the cloud and manifest this manner of his pre∣sence more notoriously, and make it appear,

that he was an observer of our very thoughts; and that he onely laid those things by which because we covered with dust and negligence they were not then discerned. But when we are risen from our dust and imperfection, they all appear plain and legible.

Now the consideration of this great truth is of a very universal use in the whole course of the life of a Christian. All the consequents and effects of it are universal. * He that re∣members that God stands a witnesse and a judge, beholding every secrecy; besides his impiety, must have put on impudence if he be not much restrained in his temptation to sin.

For the greatest part of sinnes is taken away, if a man have a witnesse of his conversation: And he is a great despiser of God who sends a Boy a∣way when he is going to commit fornication, and yet will dare to do it, though he knows God is present, and cannot be sent o••••: as if the eye of a little Boy were more awful, then the all-seeing eye of God.* 1.29

He is to be fear'd in publick, he is to be fear'd in private: if you go forth he spies you: if you go in he sees you: when you light the candle he observes you: when you put it out, then also God marks you: Be sure that while you are in his sight you behave your self as becomes so ho∣ly a presence.

But if you will sin, retire your self wisely, and go where God cannot see: For no where else can you be safe. And certainly, if men would alwayes actually consider, and really esteem this truth, that God is the great Eye of the World, al∣wayes watching over our actions, and an ever open ear to hear all our words, and an unwearied arm ever lifted up to crush a sinner into ruine,

it would be the readiest way in the world to make sin to cease from amongst the children of men, and for men to approach to the bles∣sed estate of the Saints in Heaven, who cannot sin, for they alwayes walk in the pres••nce and behold the face of God. * This instrument is to be reduced to practise according to the fol∣lowing Rules.

Rules of exercising this consideration.

1. Let this actual thought often return, that God is omnipresent filling every place, and say with David,* 1.30 Whither shall I go from thy Spi∣rit, or whither shall I flee from thy presence? If I ascend up into heaven, thou art there. If I make my bed in hell, thou art there, &c. This thought by being frequent will make an habitual dread and reverence towards God, and fear in all thy actions: For it is a great necessity and in∣gagement to do unblameably, when we act before that Judge,* 1.31 who is infallible in his sentence, all knowing in his information, severe in his anger, powerful in his providence, and in∣tolerable in his wrath and indignation.

2. In the beginning of actions of Religion, make an act of adoration, that is, solemnly wor∣ship God, and place thy self in Gods presence, and behold him with the eye of faith, and le•• thy desires actually six on him as the object of thy worship, and the reason of thy hope, and the fountain of thy blessing. For when thou hast placed thy self before him, and kneelest in his presence, it is most likely, all the fol∣lowing parts of thy devotion will be answera∣ble to the wisdom of such an apprehension, and the glory of such a presence.

3. Let every thing you see, represent to your

spirit the presence, the excellency and the power of God, and let your conversation with the creatures lead you unto the Creator; for so shall your actions be done more frequently with an actual eye to Gods presence, by your often seeing him in the glasse of the creation. In the face of the Sun you may see Gods beau∣ty: In the fire you may feel his heat warming, in the water his gentleness to refresh you: he it is that comforts your spirit whē you have taken Cordials: it is the dew of Heaven that makes your field give you bread; and the breasts of God are the bottles that minister drink to your necessities. This Philosophy which is obvious to every mans experience, is a good advantage to our piety, and by this act of understanding, our wills are check'd from violence and mis∣demeanour.

4. In your retirement make frequent collo∣quies or short discoursings between God and thy own soul. Seven times a day do I praise thee: and in the night season also I thought up∣on thee when I was waking. So did David: and every act of complaint or thanksgiving, every act of rejoycing or of mourning, eve∣ry petition and every return of the heart in these entercourses, is a going to God, an appearing in his presence, and a repre∣senting him present to thy spirit and to thy necessity. And this was long since by a spiritual person called, a building to GOD a Chappell in our heart. It reconciles Mar∣tha's im ployment with Maries Devotion, Charity, and Religion; the necessities of our calling, and the imployments of de∣votion. For thus in the midst of the works of your Trade, you may retire into your

Chappel [your Heart] and converse with GOD by frequent addresses and returns.

5. Represent and offer to GOD, acts of love and fear, which are the proper ef∣fects of this apprehension, and the proper exercise of this consideration. For as GOD is every where present by his power, he calls for reverence and godly fear: As he is pre∣sent to thee in all thy needs, and relieves them, he deserves thy love; and since in every acci∣dent of our lives we finde one or other of these apparent, and in most things we see both, it is a proper and proportionate return, that to every such demonstration of God, we expresse our selves sensible of it by admiring the Di∣vine goodnesse, or trembling at his presence, ever obeying him because we love him, and ever obeying him because we fear to offend him. This is that which Enoch did, who thus walked with God.

6. Let us remember that God is in us, and that we are in him: we are his workmanship, let us not deface it: we are in his presence, let us not pollute it by unholy and impure actions. God hath also wrought all our works in us:* 1.32 and because he rejoyces in his own workes, if we defile them, and make them unpleasant to him, we walk perversly with GOD, and he will walk crookedly toward us.

7. God is in the bowels of thy brother, re∣fresh them when he needs it, and then you give your almes in the presence of God, and to God, and he feels the relief which thou provi∣dest for thy brother.

8. God is in every place; suppose it therefore to be a Church: and that decency of deport∣ment

and piety of carriage, which you are taught by religion or by custome, or by civility and publick manners to use in Churches, the same use in all places: with this difference one∣ly, that in Churches let your deportment be religious in external forms and circumstances also; but there and every where let it be re∣ligious in abstaining from spiritual undecen∣cies, and in readinesse to do good actions: that it may not be said of us, as God once com∣plained of his people;* 1.33 Why hath my beloved done wickednesse in my house?

9. God is in every creature: be cruel towards none, neither abuse any by intemperance. Remember that the creatures and every mem∣ber of thy own body is one of the lesser cabi∣nets and receptacles of God. They are such which God hath blessed with his presence, hal∣lowed by his touch, and separated from unholy use by making them to belong to his dwelling.

10. He walks as in the presence of God, that converses with him in frequent prayer and fre∣quent communion, that runs to him in all his necessities: that asks counsel of him in all his doubtings, that opens all his wants to him, that weeps before him for his sins; that asks remedy and support for his weaknesse, that fears him as a Judge, reverences him as a Lord, obeyes him as a Father, and loves him as a Patron.

The Benefits of this exercise.

The benefit of this consideration and exer∣••ise being universal upon all the parts of piety, I shall lesse need to speci••ie any particulars; but yet most properly this exercise of consider∣ing [ 1] the divine presence is, 1. an excellent help

to prayer, producing in us reverence and awful∣nesse to the divine Majesty of God, and actual devotion in our offices. 2. It produces a con∣fidence in God, and fearlessenesse of our enemies, [ 2] patience in trouble, and hope of remedie, since God is so nigh in all our sad accidents, he is a disposer of the hearts of men, and the events of things, he proportions out our tryals, and supplyes us with remedie, and where his rod strikes us, his staffe supports us: To which we may adde this, that God who is alwayes with us, is especially by promise with us [ 3] in tribulation, to turn the misery into a mercy, and that our greatest trouble may become our advantage by intitling us to a new manner of the Divine presence. 3. It is apt to produce joy and rejoycing in God; we being more apt to delight in the partners and witnesses of our conversation; every degree of mutual abiding and conversing being a relation and an endear∣ment: we are of the same houshold with God; he is with us in our natural actions to preserve us, in our recreations to restrain us, in our pub∣lick actions to applaud or reprove us, in our private to observe us, in our sleeps to watch by us, in our watchings to refresh us: and if we walk with God in all his wayes as he walks with us in all ours, we shall finde perpetual reasons to enable us to keep that rule of God, Rejoyce in the Lord alwayes, and again I say rejoyce. And this puts me in minde of a saying of an old re∣ligious person,* 1.34 [There is one way of over∣coming our ghostly enemies, spiritual mirth, and a perpetual bearing of God in our mindes] This effectively refists the Devil, and suffers us to receive no hurt from him. 4. This exercise is apt also to enkindle holy desires of the enjoyment [ 4]

of God, because it produces joy when we do enjoy him; The same desires that a weak man hath for a Defender, the sick man for a Physitian, the poor for a Patron, the childe for his Father, the espoused Lover for her betroth∣ed. [ 5] 5. From the same fountain are apt to issue humility of spirit, apprehensions of our great distance and our great needs, our daily wants, and hourly supplies, admiration of Gods un∣speakable mercies: It is the cause of great mo∣desty and decency in our actions; it helps to recollection of minde, and restrains the scat∣terings and loosnesse of wandring thoughts; it establishes the heart in good purposes, and leadeth on to perseverance; it gains purity and perfection, (according to the saying of God to Abraham, Walk before me and be perfect) holy fear, and holy love, and indeed every thing that pertains to holy living: when we see our selves placed in the Eye of God who sets us on work and will reward us plenteously, to serve him with an Eye-service is very pleasing; for he also sees the heart: and the want of this consideration was declared to be the cause why Israel sinned so grievously, [For they say the Lord hath forsaken the earth, and the Lord seeth not:* 1.35 therefore the land is full of blood, and the city full of perversenesse.] What a childe would do in the eye of his Father, and a Pupil before his Tutor, and a Wife in the presence of her Husband, and a servant in the sight of his Ma∣ster, let us alwayes do the same: for we are made a spectacle to God, to Angels, and to men; we are alwayes in the sight and presence of the Allseeing and Almighty God; who also is to us a Father, and a Guardian, a Husband, and a Lord.

Prayers and Devotions according to the religion and purposes of the fore∣going Considerations.

I. For grace to spend our time well.

O Eternal God who from all eternity doest behold and love thy own glories and per∣fections infinite, and hast created me to do the work of God, after the manner of men, and to serve thee in this generation, and according to my capacities; give me thy grace, that I may be a curious and prudent spender of my time, so as I may best prevent or resist all temptati∣ons, and be profitable to the Christian Com∣mon-wealth, and by discharging all my duty may glorifie thy Name. Take from me all slothfulnesse and give me a diligent and an active spirit, and wisdom to choose my imploy∣ment, that I may do works proportionable to my person, and to the dignity of a Christian, and may fill up all the spaces of my time with actions of religion and charity, that when the Devil assaults me, he may not finde me idle; and my dearest Lord, at his sudden coming may finde me busie in lawful, necessary, and pi∣ous actions, improving my talent intrusted to me by thee my Lord, that I may enter into the joy of my Lord to partake of his eternal felici∣ties, even for thy mercie sake, and for my dear∣est Saviours sake. Amen.

Here follows the devotion of ordinary dayes; for the right imployment of those portions of ••ime which every day must allow for religion.

The first prayers in the Morning as soon as we are dressed.

Humbly and reverently compose your self, with heart lift up to God and your head bowed, and meekly kneeling upon your knees, say the Lords Prayer: after which use the following Collects, or as many of them as you shall choose.

Our Father which art in Heaven, &c.

I. An act of adoration being the song that the Angels sing in Heaven.

HOly, Holy, Holy, Lord God Almighty, which was, and is, and is to come: Hea∣ven and Earth, Angels and Men, the Aire and the Sea give glory, and honour, and thanks to him that sitteth on the throne, who liveth for ever and ever. * 1.36 All the blessed spirits and souls of the righteous cast their crowns before the throne, and worship him that liveth for ever and ever. * 1.37 Thou art worthy, O Lord, to receive glory and honour, and power, for thou hast created all things, and for thy pleasure they are and were created. * 1.38 Great and marvellous are thy works, O Lord God Almighty: Just and true are thy wayes, thou King of Saints. Thy wisdom is infinite, thy mercies are glorious; and I am not worthy O Lord to appear in thy presence before whom the Angels hide their faces. O Holy and Eternal Jesus, Lamb of God who wert slain from the beginning of the world, thou hast redeemed us to God by thy blood out of every nation, and hast made us unto our God Kings and Priests

and we shall reigne with thee for ever. Blessing, honour, glory and power be unto him that sitteth on the throne, and to the Lamb for ever and ever. Amen.

II. An act of thanksgiving being the song of David for the Morning.

SIng praises unto the Lord O ye saints of his, and give thanks to him for a remembrance of his holinesse. For his wrath indureth but the twinkling of an eye, and in his pleasure is life: heavinesse may endure for a night, but joy cometh in the morning. Thou Lord hast preserved me this night from the violence of the spirits of darknesse, from all sad casual∣tyes, and evil accidents, from the wrath which I have every day deserved: thou hast brought my soul out of hell, thou hast kept my life from them that go down into the pit: thou hast shewed me marvellous great kindesse and hast blessed me for ever: the greatnesse of thy glory reacheth unto the heavens, and thy truth unto the clouds. Therefore shall every good man sing of thy praise without ceasing, O my God I will give thanks unto thee for ever. Allelujah.

III. An act of oblation or presenting our selves to God for the day.

MOst Holy and Eternal God, Lord and So∣veraigne of all the creatures, I humbly present to thy divine Majesty, my self, my soul and body, my thoughts and my words, my acti∣ons and intentions, my passions and my suffer∣ings to be disposed by thee to thy glory, to be blessed by thy providence, to be guided by

thy counsel to be sanctified by thy spirit, and afterwards that my body and soul may be re∣ceived into glory: for nothing can perish which is under thy custody; and the enemy of souls cannot devour what is thy portion, nor take it out of thy hands. This day, O Lord, and all the dayes of my life I dedicate to thy honour; and the actions of my calling to the uses of grace, and the religion of all my dayes to be united to the merits and intercession of my holy Saviour Jesus, that in him and for him I may be par∣doned and accepted. Amen.

IV. An act of repentance or contrition.

FOr as for me, I am not worthy to be called thy servant, much lesse am I worthy to be thy son, for I am the vilest of sinners and the worst of men, a lover of the things of the world, and a despiser of the things of God, [proud and envious, lustful and intemperate] greedy of sin, and impatient of reproof, desirous to seem holy, and negligent of being so, transport∣ed with interest, fool'd with presumption and false principles, disturb'd with anger, with a peevish and unmortified spirit, and disordered by a whole body of sin and death. Lord pardon all my sins for my sweetest Saviours sake; thou who didst dye for me, Holy Jesus, save me and deliver me, reserve not my sins to be punished in the day of wrath and eternal vengeance; but wash away my sins, and blot them out of thy remembrance, and purifie my soul with the wa∣ters of repentance and the bloud of the crosse, that for what is past thy wrath may not come out against me, and for the time to come I may never provoke thee to anger or to jealousie. O just and dear God be pitiful and gracious to thy servant. Amen.

V. The prayer or petition.

BLesse me gracious God in my calling to such purposes as thou shalt choose for me, or imploy me in: Relieve me in all my sad∣nesses, make my bed in my ficknesse, give me patience in my sorrows, confidence in thee and grace to call upon thee in all temptations. O be thou my Guide in all my actions, my pro∣tector in all dangers: give me a healthful body, and a clear understanding, a sanctified, and just, a charitable, and humble, a religious and a con∣tented spirit; let not my life be miserable and wretched, nor my name stained with sin and shame, nor my condition lifted up to a tempt∣ing and dangerous fortune; but let my condi∣tion be blessed, my conversation useful to my Neighbours and pleasing to thee, that when my body shall lie down in its bed of darknesse, my soul may passe into the Regions of light, and live with thee for ever through Jesus Christ. Amen.

VI. An act of intercession or prayer for others to be added to this, or any other office, as our devo∣tion, or duty, or their needs shall de∣termine us.

O God of infinite mercy, who hast com∣passion on all men, and relievest the ne∣cessities of all that call to thee for helpe, hear the prayers of thy servant who is un∣worthy to ask any petition for himself, yet in humility and duty is bound to pray for others. * O let thy mercie descend upon the whole Church,* 1.39 preserve her in truth and

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peace, in unity and safety, in all stormes, and against all temptations and enemies, that she offering to thy glory the never ceasing sacrifice of prayer and thanksgiving may advance ••he honour of her Lord, and be filled with his Spi∣rit, and partake of his glory. Amen.

* 1.40 Remember them that minister about ho∣ly things, let them be clothed with righteous∣nesse, and sing with joyfulnesse. Amen.

* 1.41 Blesse thy servant [my Wife or Husband] with health of body and of spirit. O let the hand of thy blessing be upon his [or her] head night and day, and support him in all necessi∣ties, strengthen him in all temptations, com∣fort him in all his sorrows, and let him be thy servant in all changes, and make us both to dwell with thee for ever in thy favour, in the light of thy countenance, and in thy glories. Amen.

* 1.42 Blesse my children with healthful bodies, with good understandings, with the graces and gifts of thy Spirit, with sweet dispositions and holy habits, and sanctifie them throughout in their bodies and souls and spirits, and keep them unblameable to the coming of the Lord Jesus. Amen.

* 1.43 Be pleased, O Lord, to remember my friends, all that have pray'd for me, and all that have done me good [here name such whom you would specially recommend:] Do thou good to them, & return all their kindnesse double into their own bosome, rewarding them with bles∣sings, and sanctifying them with thy graces, and bringing them to glory.

* 1.44 Let all my family and kinred, my neigh∣bours and acquaintance [here name what other relation you please] receive the benefit of my

prayers and the blessings of God; the comforts and supports of thy providence, and the san∣ctification of thy Spirit.

* 1.45 Relieve and comfort all the persecuted and afflicted: speak peace to troubled consci∣ences: strengthen the weak: confirm the strong: instruct the ignorant: deliver the oppressed from him that spoileth him, and relieve the needy that hath no helper, and bring us all by the waters of comfort, and in the wayes of righteousnesse to the kingdom of rest and glo∣ry, through Jesus Christ our Lord. Amen.

To God the Father of our Lord Iesus Christ, To the eternal Son that was incarnate and born of a Virgin, To the Spirit of the Father and the Son, be all honour and glory, worship and thanksgiving now and for ever. Amen.

Another form of prayer for the Morning.

In the Name of the Father, and of the Son, and of the Holy Ghost. Our Fa∣ther, &c.

I.

MOst glorious and eternal God, Father of mercy, and God of all comfort, I wor∣ship and adore thee with the lowest humility of my soul and body, and give thee all thanks and praise for thy infinite and essential glo∣ries and perfections, and for the continual de∣monstration of thy mercies upon me, upon all mine, and upon thy holy Catholick Church.

II.

I acknowledge dear God that I have deser∣ved

the greatest of thy wrath and indignation; and that if thou hadst dealt with me according to my deserving, I had now at this instant been desperately bewailing my miseries in the sor∣rows and horrours of a sad eternity. But thy mercy triumphing over thy justice and my sins, thou hast still continued to me life and time of repentance; thou hast opened to me the gates of grace and mercy, and perpetually callest up∣on me to enter in and to walk in the paths of a holy life, that I might glorifie thee and be glorified of thee eternally.

III.

BEhold, O God, for this thy great and un∣speakable goodnesse; for the preservation of me this night, and for all other thy graces and blessings I offer up my soul and body, all that I am, and all that I have as a Sacrifice to thee and thy service; humbly begging of thee to pardon all my sins, to defend me from all evil, to lead me into all geod, and let my por∣tion be amongst thy redeemed ones in the ga∣thering together of the Saints, in the Kingdom of grace and glory.

IV.

GUide me, O Lord, in all the changes and varieties of the world, that in all things that shall happen, I may have an evennesse and tranquillity of spirit; that my soul may be wholly resign'd to thy Divinest will and plea∣sure, never murmuring at thy gentle chastise∣ments and fatherly correction, never waxing proud and insolent though I feel a torrent of comforts and prosperous successes.

V.

FIx my thoughts, my hopes and my desires upon Heaven and heavenly things; teach me

to despise the world, to repent me deeply for my sins; give me holy purposes of amend∣ment, and ghostly strength & assistances to per∣form faithfully whatsoever I shall intend pi∣ously. Enrich my understanding with an eter∣nal treasure of Divine truths, that I may know thy will, and thou who workest in us to will and to do of thy good pleasure; teach me to obey all thy Commandments, to believe all thy Revelations, and make me partaker of all thy gracious promises.

VI.

TEach me to watch over all my wayes, that I may never be surpriz'd by sudden temp∣tations or a carelesse spirit, nor ever return to folly and vanity. Set a watch, O Lord, before my mouth, and keep the door of my lips, that I offend in my tongue neither a∣gainst piety nor charity. Teach mee to think of nothing but thee and what is in or∣der to thy glory and service; to speak no∣thing but thee and thy glories; and to do nothing but what becomes thy servant whom thy infinite mercy by the graces of thy ho∣ly Spirit hath sealed up to the day of Re∣demption.

VII.

LEt all my passions and affections be so mor∣tified and brought under the dominion of grace, that I may never by deliberation and purpose, nor yet by levity, rashnesse, or incon∣sideration offend thy Divine Majesty. Make me such as thou wouldest have me to bee: strengthen my faith, confirm my hope, and give me a daily increase of charity, that this day and ever I may serve thee according to all my opportunities and capacities; growing from grace to grace, till at last by thy mercies

I shall receive: the consummation and perfe∣ction of grace, even the glories of thy King∣dom in the full fruition of the face and excel∣lencies of God the Father, the Son and the ho∣ly Ghost: to whom be glory and praise, ho∣nour and adoration given by all Angels and all Men, and all Creatures, now and to all eterni∣ty. Amen.

To this may be added the prayer of inter∣cession for others whom we are bound to remember; which is at the end of the foregoing prayer: or else you may take such special prayers which follow at the end of the fourth Chapter, [for parents, for children, &c.]

After which conclude with this ejaculation.

Now and in all tribulation and anguish of spirit, in all dangers of soul and body in pro∣sperity and adversity, in the hour of death, and in the day of judgement holy, and most blessed Saviour Jesus, have mercy upon me, save me and deliver me and all faithful people. Amen.

Between this and No••n usually are said the publick prayers appointed by Au∣thority: to which all the Clergy are obliged; and other devout persons that have leisure do accompany them.

Afternoon, or at any time of the day, when a devout person retires into his closer for private prayer, or spiritual exercises, he may say the following de∣votions.

An exercise to be used at any time of the day.

In the name of the Father, and of the Son, &c. Our Father, &c.

The hymn collected out of the Psalms, recount∣ing the excellencies and greatnesse of God.

O be joyful in God all ye lands: sing praises unto the honour of his Name, make his Name to be glorious. * O Come hither & behold the works of God, how wonderful he is in his do∣ings toward the children of men.

He ruleth with his power for ever: He is the Father of the fatherlesse, and defendeth the cause of the widow, even God in his holy ha∣bitation.

He is the God that maketh men to be of one minde in a house, and bringeth the priso∣ners out of captivity: but letteth the runnagates continue in scarcenesse.

It is the Lord that commandeth the warers; it is the glorious God that maketh the thun∣der. * It is the Lord that ruleth the sea; the voice of the Lord is mighty in operation, the voice of the Lord is a glorious voice.

Let all the Earth fear the Lord, stand in awe of him all ye that dwell in the world: Thou shalt shew us wonderful things in thy righteousnesse, O God of our salvation, thou that art the hope of all the ends of the Earth, and of them that remaine in the broad Sea.

Glory be to the Father, &c.

Or this,

O Lord, thou art my God, I will exalt thee: I will praise thy Name, for thou hast done wonderful things: thy counsels of old are faithfulnesse and truth, Isay 25.1.

Thou in thy strength ••etst fast the Mountains, and art girded about with power. Thou stil∣lest the raging of the Sea, and the noise of his waves, and the madnesse of his people.

They also that remain in the uttermost parts of the Earth shall be afraid at thy tokens: thou that makest the out-goings of the morning and evening to praise thee.

O Lord God of Hosts who is like unto thee: thy truth most mighty Lord is on every side. Among the gods there is none like unto thee, O Lord, there is none that can do as thou doest. * For thou art great & doest wondrous things: thou art God alone.

God is very greatly to be feared in the coun∣sel of the Saints: and to be had in reverence of all them that are round about him.

Righteousnesse and equity is in the habita∣tion of thy seat: mercy and truth shall go be∣fore thy face. * Glory and worship are before him: power and honour are in his Sanctuary.

Thou Lord art the thing that I long for: thou art my hope even from my youth: through thee have I been holden up ever since I was born: thou art he that took me out of my mo∣thers womb: my praise shall be alwayes of thee.

Glory be to the Father, &c.

After this may be read some portion of holy Scrip∣ture out of the New Testament, or out of the sapiential bookes of the Old. viz. Proverbs,

Ecclesiastes, &c. because these are of great use to piety and to civil conversation. Vpon which when you have a while meditated; humbly composing your self upon your knees, say as fol∣loweth.

Ejaculations.

My help standeth in the Name of the Lord: who hath made Heaven and Earth.

Shew the light of thy countenance upon thy servant: and I shall be safe.

Do well, O Lord, to them that be true of heart: and evermore mightily defend them.

Direct me in thy truth and teach me: for thou art my Saviour and my great Master.

Keep me from sin and death eternal: and from my enemies visible and invisible.

Give me grace to live a holy life: and thy favour that I may dye a godly and happy death.

Lord hear the prayer of thy servant: and give me thy holy Spirit.

The prayer.

O Eternal God, mercifull and gracious, vouchsafe thy favour and thy blessing to thy servant: let the love of thy mercies, and the dread and fear of thy Majesty, make me careful and inquisitive to search thy will, and diligent to perform it, and to persevere in the practises of a holy life, even till the last of my dayes.

II.

KEep me, O Lord, for I am thine by creati∣on; guide me, for I am thine by purchase, thou hast redeemed me by the blood of thy Son: and love me with the love of a Father; for I am thy childe by adoption and grace: let

thy mercy pardon my sins, thy providence se∣cure me from the punishments and evils I have deserved, and thy care watch over me; that I may never any more offend thee: make me in malice to be a childe; but in understanding, piety, and the fear of God, let me be a perfect man in Christ, innocent and prudent, readily furnished and instructed to every good work.

III.

KEep me, O Lord, from the destroying An∣gel, and from the wrath of God: let thy an∣ger never rise against mee; but thy rod gent∣ly correct my follies and guide me in thy ways, and thy staffe support me in all sufferings and changes. Preserve me from fracture of bones, from noisome, infections, and sharp sicknesses, from great violences of Fortune and sudden surprizes; keep all my senses intire till the day of my death; and let my death be nei∣ther sudden, untimely, nor unprovided: let it be after the common manner of men, ha∣ving in it nothing extraordinary, but an extra∣ordinary piety, and the manifestation of thy great and miraculous mercy.

IV.

LEt no riches ever make me forget my self; no poverty ever make me to forget thee: Let no hope or fear, no pleasure or pain, no accident without, no weaknesse within, hin∣der or discompose my duty, or turn me from the wayes of thy Commandements. O let thy Spirit dwell with me for ever, and make my soul just and charitable, full of honesty, full of religion, resolute and constant in holy pur∣poses, but inflexible to evil. Make me hum∣ble and obedient, peaceable and pious; let me never envy any mans good, nor deserve to be

despised my self; and if I be, teach me to bear it with meeknesse and charity.

V.

GIve me a tender conscience; a conversati∣on discreet, and a••fable, modest and pati∣ent, liberal and obliging body; a chaste and healthful, competency of living according to my condition, contentednesse in all estates, a resigned will and mortified affections, that I may be as thou wouldst have me, and my por∣tion may be in the lot of the righteous, in the brightnesse of thy countenance, and the glo∣ries of eternity. Amen▪

Holy is our God. * Holy is the Almighty. * Holy is the Immortal. Holy, holy, holy, Lord God of Sabbath, have mercy upon me.

A form of Prayer for the evening, to be said by such who have not time, or op∣portunity to say the publick pray∣ers appointed for this office.

I.

O Eternal God,* 1.46 Great Father of Men and Angels, who hast established the Heavens and the Earth in a wonderful order, making day and night to succeed each other: I make my humble addresse to thy Divine Majesty, begging of thee mercy & protection this night & ever. O Lord pardon all my sins, my light and rash words, the vanity and impiety of my thoughts, my unjust and uncharitable actions, and whatsoever I have transgressed against thee this day, or at any time before. Behold, O God,

my soul is troubled in the remembrance of my sins, in the frailty and sinfulnesse of my flesh exposed to every temptation, and of it self not able to resist any: Lord God of mercy I ear∣nestly beg of thee to give me a great portion of thy grace; such as may be sufficient, and effectual for the mortification of all my sins and vanities and disorders; that as I have for∣merly served my lust, and unworthy desires, so now I may give my self up wholly to thy ser∣vice, and the studies of a holy life.

II.

BLessed Lord, teach me frequently and sad∣ly to remember my sins; and be thou plea∣sed to remember them no more; let me never forget thy mercies, and do thou still remember to do me good. Teach me to walk alwayes as in thy presence: Ennoble my soul with great degrees of love to thee, and configne my spi∣rit with great fear, religion and veneration of thy holy Name and laws; that it may become the great imployment of my whole life to serve thee, to advance thy glory, to root out all the accursed habits of sin, that in holinesse of life, in humility, in charity, in chastity, and all the ornaments of grace, I may by patience wait for the coming of our Lord Jesus. Amen.

III.

Teach me, O Lord to number my dayes that I may apply my heart unto wisdom; ever to remember my last end, that I may not dare to sin against thee: Let thy holy Angels be ever present with me to keep me in all my wayes from the malice and violence of the spirits of darknesse; from evil company, and the occasions and opportunities of evil, from perishing in popular judgements, from all the

wayes of sinful shame, from the hands of all mine enemies; from a sinful life, and from de∣spair in the day of my death: Then, O brightest Jesu, shine gloriously upon me, let thy mercies and the light of thy Countenance sustain me in all my agonies, weaknesses and temptations. Give me opportunity of a prudent and spiritu∣al Guide, and of receiving the holy Sacrament; & let thy loving spirit so guide me in the wayes of peace and safety, that with the testimony of a good conscience, and the sense of thy mer∣cies and refreshment, I may depart this life in the unity of the Church, in the love of God, and a certain hope of salvation through Jesus Christ our Lord and most blessed Saviour. Amen.

Our Father, &c.

Another form of Evening Prayer, which may also be used at bed-time. Our Father, &c.

I Will lift up my eyes unto the hills from whence cometh my help.* 1.47

My help cometh of the Lord which made heaven and earth.

He will not suffer thy foot to be moved: he that keepeth thee will not slumber.

Behold, he that keepeth Israel shall neither slumber nor sleep.

The Lord is thy keeper, the Lord is thy shade upon thy right hand.

The sun shall not smite thee by day: neither the moon by night.

The Lord shall preserve thee from all evil: he shall preserve thy soul.

The Lord shall preserve thy going out and thy coming in: from this time forth for ever∣more. Glory be to the Father, &c.

I.

VIsit I beseech thee, O Lord, this habitati∣on with thy mercy, and me with thy grace and salvation. Let thy holy Angels pitch their tents round about and dwell here, that no illusion of the night may abuse me, the spirits of darknesse may not come neer to hurt me, no evil or sad accident oppresse me: and let the eternal spirit of the Father dwell in my soul and body, filling every corner of my heart with light and grace. Let no deed of dark∣nesse overtake me; and thy blessing most bles∣sed God be upon me for ever, through Jesus Christ our Lord. Amen.

II.

INto thy hands most blessed Jesu, I commend my soul and body, for thou hast redeemed both with thy most precious blood. So blesse and sanctifie my sleep unto me, that it may be temperate, holy, and safe, a refreshment to my wearied body to enable it so to serve my soul, that both may serve thee with a never failing duty. O let me never sleep in sin or death eter∣nal, but give me a watchful & a prudent spirit, that I may omit no oportunity of serving thee, that whether I sleep or wake, live or die, I may be thy servant and thy childe: that when the work of my life is done, I may rest in the bo∣som of my Lord, till by the voice of the Arch∣angel, the trump of God, I shall be awakened and called to sit down and feast in the eternal supper of the Lamb. Grant this O Lamb of God, for the honour of thy mercies and the glory of thy name, O most merciful Saviour and Re∣deemer Jesus. Amen.

III.

BLessed be the God and Father of our Lord Jesus, who hath sent his Angels, and kept me this day from the destruction that walketh at noon, and the arrow that flyeth by day: and hath given me his Spirit to restrain me from those evils to which my own weaknesses, and my evil habits, and my unquiet enemies would easily betray me. Blessed and for ever hallowed be thy name for that never ceasing showre os blessing by which I live, and am content, and blessed, and provided for in all necessities, and set forward in my duty and way to heaven. * Blessing, honour, glory and power, be unto him that sitteth on the throne, and to the Lamb for ever and ever. Amen.

Holy is our God, * Holy is the Almighty, Holy is the Immortal. Holy, holy, holy, Lord God of Sabaoth, have mercy upon me.

Ejaculations and short meditations to be used in the Night when we wake.

Stand in awe and sin not:* 1.48 commune with your own heart upon your bed, and be still. I will lay me down in peace and sleep: for thou Lord onely makest me dwell in safety.

O Father of Spirits and the God of all flesh have mercy and pity upon all sick and dying Christians, and receive the souls which thou hast redeemed returning unto thee.

Blessed are they that dwell in the heavenly Jerusalem: where there is no need of the Sun, neither of the Moon to shine in it: for the glo∣rie of God does lighten it, and the Lamb is the light thereof. And there shal be no night there, & they need no candle, for the Lord God giveth

them light, and they shall reign for ever and ever. Revel 21.23.

Meditate on Iacobs wrastling with the Angel all night: be thou also importunate with God for a blessing, and give not over till he hath blessed thee.

Meditate on the Angel passing over the chil∣dren of Israel, and destroying the Egyptians, for disobedience and oppression. Pray for the grace of obedience and charity and for the di∣vine protection.

Meditate on the Angel who destroyed in a night the whole army of the Assyrians for for∣nication. Call to minde the sins of thy youth, the sins of thy bed; and say with David, My reins chasten me in the night season, and my soul re∣fuseth comfort. Pray for pardon and the grace of chastity.

Meditate on the agonies of Christ in the garden, his sadnesse and affliction all that night; and thank and adore him for his love that made him suffer so much for thee: and hate thy sins which made it necessary for the Son of God to suffer so much.

Meditate on the four last things. 1. The certainty of death. 2. The terrours of the day of judgement. 3. The joyes of Heaven. 4. The pains of Hell, and the eternity of both.

Think upon all thy friends which are gone before thee, and pray that God would grant to thee to meet them in a joyful resurrection.

The day of the Lord will come as a thiefe in the night, in the which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. Seeing then that all these things shall be dissolved,

what manner of persons ought we to be in all holy conversation and godlinesse, looking for and hasting unto the coming of the day of God. 2 Pet. 3.10.11.

Lord in mercy remember thy servant in the day of Judgement.

Thou shalt answer for me, O Lord my God. In thee, O Lord have I trusted: let me never be confounded. Amen.

I desire the Christian Reader to observe that all these offices or forms of prayer (if they should be used eve∣ry day) would not spend above an hour and a halfe: but because so••e of them are double (and so but one of them to be used in one day) it is much lesse: and by affording to God one hour in 24. thou mayest have the comforts and rewards of devotion. But he that thinks this is too much, either is very busie in the world, or very carelesse of heaven. However, I have parted the prayers into smaller portions that he may use which, and how many he please in any one of the forms.

Ad Sect. 2. A prayer for holy Intention in the beginning and pur∣suit of any considerable action, as Study, Preaching, &c.

O Eternal God, who hast made all things for man, and man for thy glory, sanctifie my body and soul, my thoughts and my inten∣tions, my words and actions, that whatsoever I shall think or speak, or do, may he by me de∣signed to the glorification of thy Name, and by thy blessing it may be effective and successeful in the work of God, according as it can be ca∣pable. Lord turn my necessities into vertue, the works of nature into the works of grace, by making them orderly, regular, temperate, sub∣ordinate

and profitable to ends beyond their own proper efficacy: And let no pride or self-seeking, no covetousnesse or revenge, no impure mixture or unhandsome purposes, no little ends and low imaginations pollute my Spirit, and unhallow any of my words and actions: but let my body be a servant of my spirit, and both body and spirit servants of Jesus, that doing all things for thy glory here, I may be partaker of thy glory hereafter tho∣rough Jesus Christ our Lord. Amen.

Ad Sect. 3. A prayer meditating and re∣ferring to the divine presence. This prayer is especi∣ally to be used in tem∣ptation to private sins.

O Almighty God infinite and eternal, thou fillest all things with thy presence; thou art every where by thy essence and by thy pow∣er, in heaven by Glory, in holy places by thy grace and favour, in the hearts of thy servants by thy Spirit, in the consciences of all men by thy testimony and observation of us: Teach me to walk alwayes as in thy presence, to fear thy Majesty, to reverence thy wisdom and om∣niscience, that I may never dare to commit any undecency in the eye of my Lord and my Judge, but that I may with so much care and reverence demean my self, that my Judge may not be my accuser, but my Advocate: that I expressing the belief of thy presence here by careful walking, may feel the effects of it in the participation of eternal glory thorough Jesus Christ. Amen.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Arrian. Epict. l. 1. c. 13.
• * 1.2

  Ezekiel 16.49. S••nec.
• * 1.3

  ••ee Chap. 4. ••••ct. 6.
• * 1.4

  S. Bern. de tripli ci custo∣dia.
• * 1.5

  Laudatur Augustus Caesar apud Luca∣num.
• * 1.6

  —media inter prae∣lia semper stella••um caeli{que} pla∣gi•• superisque va∣cabat.
• * 1.7

  Cas••••an. Coll•••• 24 c. ••1
• * 1.8

  Jerem. 48.10.
• * 1.9

  Plutarch. ••e Curi∣o••t.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••rocop. 2. Vandal.
• * 1.11

  1 Cor. 7.5.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. Carm.
• * 1.13

  1 Cor. 1•• 31.
• * 1.14

  Seneca.
• * 1.15

  ••ui fu∣ratur ut ••••••che∣tur, moe∣chus est tragis quam fur Arist. Eth.
• * 1.16

  See Sect. 1. of this Chapt. Rule 18.
• * 1.17

  Seneca Ep. 113.
• * 1.18

  S. Chrys. l. 2. de compan. cordis.
• * 1.19

  S. Greg. moral. 8. cap. 25.
• * 1.20

  S. ••ern. lib. de. praecept.
• * 1.21

  Publius Mimu••••••
• * 1.22

  Jer. 23.24.
• * 1.23

  Hebr. 4.••3.
• * 1.24

  Acts. 17.28.
• * 1.25

  Lib 7. de Civit. ••••p. 3••.
• * 1.26

  Mat. 18.20. Heb. 10.25.
• * 1.27

  1 King. 5 9. Psal. 138 ••.2.
• * 1.28

  1 Cor. 3 16. 2 Cor. 6 16.
• * 1.29

  S. Aug. de verbis Don. c. 3
• * 1.30

  Ps••l. 13•• 7.••.
• * 1.31

  〈…〉〈…〉 de con••ol.
• * 1.32

  ••sa 26..12.
• * 1.33

  J••••em. ••1.15. Sec••nd. 〈◊〉〈◊〉. E∣dic.
• * 1.34

  ••n vit•••• S. 〈◊〉〈◊〉
• * 1.35

  Ezek. 9.9. Psal. 10.••••.
• * 1.36

  Rev. 11.••7.
• * 1.37

  •• 5.10.13.
• * 1.38

  Revel. ••.••.3.
• * 1.39

  For the Chu••ch.
• * 1.40

  For the Glory.
• * 1.41

  For wife or hus∣band.
• * 1.42

  For our children.
• * 1.43

  For Friends & Bene∣fa••tors.
• * 1.44

  For our family.
• * 1.45

  For al in misery.
• * 1.46

  Evening prayer.
• * 1.47

  Psal. 121
• * 1.48

  Psal. 4.