Family devotions for Sunday evenings, throughout the year being practical discourses, with suitable prayers / by Theophilus Dorrington.

OF Vain Thoughts, OR; INCONSIDERATION, With the Mischiefs and Remedies.

Let us Pray. PRevent us, O Lord, in all our doings with thy most graci∣ous favour, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name, and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen.

Psalm 119. 113. I hate Vain Thoughts, but thy Law do I love.

OUR Care and Endeavour to live well must begin within us, or it will prove vain and ineffectual. We must keep the Heart with all

diligence, for out of it are the Issues of Life, Solomon says, Prov. 4. 23. According to which, our Saviour teaches us, That out of the abundance of the heart the mouth speaketh, and out of the good or evil treasure there proceed good or evilactions. We must then take notice what our Thoughts are, if we would have our Life good, and not neglect them, as Men too commonly do; and this is what the Psalmist plainly intimates in these Words; I hate vain thoughts, but thy Law do I love.

I shall not trouble you with long Criticizing upon the words, lest I should be guilty my self of what I intend to discourse against. It shall suf∣fice to observe for the justifying of our translati∣on, that the Original word here translated Thoughts, is used with that significancy in other places of Scripture; Particularly 1 Kings 18. 21: Where it seems to signify unsetled, and ir∣resolute Thoughts; such as could not determine them to a fixed and steady Obedience to the Truth; and in Job 4. 13. where it signifies such Thoughts as the roving Imaginations of the Night are wont to be employed in: In both these places it signifies such as are not well guided, nor directed. And by reason of this use of the word in those places, I doubt not but it is very fitly done, that our Trans∣lators have added the word Vain in the Text, to determine, and signify what sort of Thoughts the Psalmist meant by the use of the word here. I shall therefore understand this Text, according to the import of the word Vain in our Language; and shall represent it as signifying thus much; I hate all idle, roving, and useless Thoughts, such

as are not considerate, and designed, and dire∣cted to some good and worthy purpose; all in∣considerate Thinking. As there are a great ma∣ny idle, impertinent words spoken among Man∣kind; many very useless and unprofitable con∣versations; and as there are, especially in the briskness and activity of Childhood and Youth, a great many very idle, and trifling actions done by us; so there are in most of us, much rather a vast multitude of idle and useless Thoughts; there is a great deal of inconsiderate Thinking among men. Every man that will but carefully observe himself, may find that his Mind is always busie, that it frames a multitude of Thoughts, and entertains its self with them; but that a great many of these are apt to be undi∣rected and unchosen ones. The vain and inconsi∣derate Mind acts within it self, and thinks with∣out government of its self; and frames Thoughts just as a Tree shoots forth many superfluous, and unbearing Branches: And the Word here translated Thoughts, does sometimes in the Sa∣cred Language signify such Branches of a Tree. One therefore very fitly calls Vain Thoughts, Sur∣culi mentis infructuosi (Stearn de Obstin. Pag. 224.) The fruitless Suckers of the Mind.

Such employment of the Mind as this, and the Temper which is apt to produce it, the Psalmist said, he hated; but the Law of God he loved. To study and meditate on that, to learn it, that might conform his Life and Actions to it; to conform his Mind and Life to that Rule he desired; but these roving, unguided Thoughts, he hated: And by this setting thus these two toge∣ther,

he plainly intimates their opposition to each other; that he hated Vain Thoughts, as contrary to the due observance of the Law of God, and a hindrance of that.

To make the Discourse on this Subject, as ser∣viceable as I can, I shall,

1. Endeavour to make it more plain and evi∣dent, what sort of Thoughts, or what a Dispo∣sition of Mind the Psalmist here speaks of, and I shall discourse against.

2. To shew the Mischief of these.

3. To propose the proper Remedies of them.

In the first place, that I may render it plain and evident, what I do at present discourse a∣gainst; and so may convince every man, that there is such a Distemper of Mind, as I speak of, which all of us are liable to, and which we may call, The Vanity of the Mind, or inconsi∣deration: I shall give you some Instances of Vain Thoughts, which are common among men, and in which this Temper of Mind is wont to exer∣cise its self.

And First; Such are those Thoughts, which have no designed end nor purpose. A multitude of these is apt to entertain our Minds. There are very few men, if any, but if they look back upon themselves, after they have been a good while thinking, they would often find that their Minds had been engaged in such employment, as they can give no reasonable or good account of. If the Mind be not set to business it employs its self, but without design, and without fruit; it is busie still, and always so; but often very idly busie, and employed, as we may justly speak: It

is true, there may be some relaxations of the Mind, and these are necessary to the Health of the Body, and to relieve the Animal Spirits, that would be too much spent and disturbed with con∣tinual commanded thinking; this is necessary to the better peformance of our Tasks of Duty when we set about them: At some times the Thoughts must be unbent (as we may speak) that is, not directed nor confined to any particu∣lar Employment or Duty. But that which is condemned is this; when a Man's Mind is habi∣tually so; when it is never, nor can well be fix∣ed to any good purpose; when a Man ordinarily spends a great deal of time thus relaxed, and so neglects his Duty, or through the wandering levity of his Mind performs it ill: Especially does it condemn an idle, unprofitable course of Life; when a man never sets himself to any honourable, or useful Business or Employment. As how great is the multitude of those, who thus live at ease (as a very pious Man laments in a sad Catalogue of the Sins of our times) who rather pass away their time, than they do live; who are every way unprofitable; who have no tasks of Duty to God, or of goodness and ser∣viceableness to Mankind ever in their thoughts, or in their hands. Yea, in our degenerate Age it has been counted gentile and noble, according to the Mode of the Times, to have nothing to do, to be idle and useless; (tho thanks be to God we have better Examples over us now, from whence we hope a wiser and nobler Fashion will take place) And indeed the soft Education of many under the management of an indulgent

Mother, who is her self perhaps as useless as one that is dead, while she liveth; 1 Tim. 5. 6. does betray them to a contemptible worthlesness; while the little Master must learn no more than it pleases, 'tis a chance whether he learns any thing or not: If the Child happen to have a good natural Judgment, and to discern the ne∣cessity, and usefulness, and credit of good Ac∣complishments betimes, then he has some; but otherwise he shall forsake his Tutor, that tea∣ches, for his Livery Boy that flatters him, and then the Gentleman is no better accomplisht than the Beggar: And with such Persons the Thoughts, Words, and Actions of their whole life are in a sort undirected and unguided; they live by no rule, and they think and act by chance; and as the Objects that present them∣selves, or as the motions of Lusts, and sensual Appetites lead them; just as other Animals live.

Again, we may often catch our selves at the vain Suppositions of what is perhaps never likely to come to pass; thinking needlesly, what if such or such a thing should be, when there does not ap∣pear even the least probability of it: We are often supposing our selves in the Circumstances which there is no likelihood, or perhaps no pos∣sibility of our coming into; and then tor∣menting or pleasing our selves with the thoughts of them, according to what they are. One fancies himself a King, and pleases his Thoughts with the great and splendid circumstances of such a Condition; and if he be an angry, revengeful Man, he is killing his Enemies; if he be good natured and beneficent, he is advancing and pre∣ferring

his Friends. Another it may be, in his Melancholly Mood, is fancying himself a Beg∣gar, and is gratifying himself with the ease and carelesness of such a Condition, or afflicting himself with the Thoughts of the contempt and wretchedness which belong to it. Often do we lose a great deal of Time, and many Thoughts, in musing upon the Condition we de∣sire, and design, and may probably come into, before it comes.

Again, of this sort too are those Thoughts for the most part, which correct, and censure the Carriage of other Men in the Stations diffe∣rent from our own: As when private Men will be directing a King how to Govern, and they that sit at home will be teaching a General a∣broad, how to order his Marches and Battels. When we study the Duties of other Men ra∣ther than our own, and censure what we cannot understand, we are then very vainly and fruit∣lesly employed. All consideration and study of the Duty of others in their places, is vain and impertinent; but when it is intended, and di∣rected to the instructing of our selves, for our own good Behaviour in those Circumstances, when they are such as we are in, or are likely to come into: Or when our Neighbour, whom we cen∣sure, is such an one, as we may be supposed able to advise, and direct him; and whom it is not a thing above us to pretend to direct him; as it is certainly above the Subject to direct, and di∣ctate to his Governours in Church or State.

Further, the Thoughts that are unseasonable, and do interrupt us in our present Duty, what∣ever

it is, are in that respect vain Thoughts; and these proceed from the Vanity of the Mind, these are commonly at that time unconsidered and unchosen; and such as the roving of the Mind accidentally falls upon. But if they are chosen and designed at such an unseasonable time, yet are they vain and fruitless, because they divert a Man from that which is his pre∣sent Duty; they either hinder him from doing it at all, or from doing it well. Such are the Thoughts of wordly Affairs and Businesses, which may be lawful enough, and fitting at another time, when we are or should be engaged in the worship of God, and in Exercises of Devotion; and doubtless such may also be those that are upon Divine and Religious Matters, when Men are in the Affairs of an honest Calling; as when they intrude and mingle themselves so with a mans Business, as to disturb his mind, to beat him off from, or hinder the due performance of it. We are not bound to be actually thinking of God and Heaven, or the Day of Judgment, at all times, or to have our Discourse when we are in Company, always taken up with Speculations in Religion, which some unjustly appropriate the name of good Discourse to. It is good discourse to direct, and advise, and assist one another in our Duty of any kind; and then it is good Dis∣course which does direct or encourage a Neigh∣bour in his worldly Business, and Calling, in its proper Season. They have a wrong Notion of Religion (and it is just such an one as that of the Papists, when they call a Monkish Life by way of Eminence, a Religious one) who think

no Thoughts or Discourse good or religious, but when the Mysteries of our Religion, or our future hopes, and passages of Scripture are the Subject of them. A man may be religious in the Actions, and so in the Thoughts about the meanest Trade; because he may do all that he does to the Glory of God; and he does in his worldly Business, that which God has command∣ed, and set him to do; accordingly the Thoughts about those things, so far as they are necessary, and in their season are dutiful, obedient and religi∣ous Ones: they are such as Religion does allow, and indeed oblige a man to have. He that should neglect his Trade, tho it was the meanest Han∣dicraft, to meditate on Divine things; or that should do his work ill, by reason of having his mind unseasonably employed, and taken up with these things would transgress as truly as he that should neglect the due acknowledgment of God, to apply himself to his worldly Business, or should perform the worship of God slightly, by reason of having his mind wandering from that to his worldly Business.

In a word, those Thoughts which are loose, and undirected, which do no way concern our Duty, or which do impertinently divert us from present Duty; they come under the name of Vain Thoughts: And these were they which Da∣vid hated; together with, by consequence, that vain, roving, inconsiderate Disposition of Mind, which produces them. Thus much may suffice to shew distinctly what it is the Psalmist speaks of.

The next part of our Business is, to justifie this good Man's Hatred of this unhappy Dispo∣sition of Mind, and these Exercises of it: The reason of which his hatred of them, he intimates to be their contrariety to the due observance of the Law of God. And that this is the mischie∣vous Nature of them will fully appear in short, by these two things. 1. They are a mighty hinderance of doing good. 2. They greatly expose, and commonly betray a Man into the doing of Evil.

1. This Disposition of Mind must needs be a great hinderance of all good and worthy Actions. Some are so foolish, as even to affect this Disposition, to endeavour, cherish, and indulge a roving, unfixed Thought: they allow, and follow all the wild Freaks of the Imaginati∣on; and this is the admir'd Wit of our Times. But the Imagination is the wildest, and most un∣governable, and dangerous Faculty in the Mind of Man, and it cannot chuse but be very unhap∣py for any man to indulge it, and give himself up to follow it. Such as do so, are commonly Lawless in their Opinions and Manners; they are not capable of any fixed Principles, or of a steady Course of Actions, and by consequence, they cannot set themselves to any useful, or cre∣ditable way of living. Hence we often see the great Wits of the Times good for nothing; they can squander away their Time, their Health, or an Estate; but cannot get any good, or do any; and doubtless, to be thus a Wit, is to be a Fool.

The inconsiderate, and wandering Dispositi∣on of Mind, is a great hinderance of all the Im∣provement of the Mind, and of furnishing it

for honourable and good Actions. A man under the power of this, can never study his Duty care∣fully, cannot learn or understand the Laws and Rules of the several Vertues; therefore he knows not how, or what it is to do well. He can ne∣ver seriously ponder, and deliberately consider the motives, and inducements to do well; and therefore these have no force upon him, and then he must needs live a wild, and ungovern'd Life, he cannot be vertuous and good, unless he could be so by chance; and indeed an House may be regularly built by chance; or an excel∣lent Discourse be composed accidentally, by the throwing of the Letters carelesly together, as well as Man can live a wise, and well-composed, and good Life without consideration: And herein lies, I doubt not, one ground of the common differences between man and man; especially be∣tween those who have equal advantages for Im∣provement. One man steadily fixes, and ap∣plies his mind to some good Purpose, to serve God and Man in some particular way of living, and he is of some use in the World. Another applies his mind to no one thing, and he is good for nothing. So when several men enjoy the same means of Grace and Goodness; one be∣comes good and religious, and another receives no Benefit at all by them; The reason is, because the one uses them with design to improve by them, and with careful application of his mind to the obtaining this end; the other has no care or endeavours about this matter: His roving and vain Imaginations leave no room for better Thoughts; they do not give him leave to attend to

and consider the Precepts and Rules of Religi∣on and Vertue, till his mind is formed by them. These things have their Influence upon us, by our serious, and deliberate Meditation upon them. 'Tis true, the Spirit of God is the ef∣ficient Cause of all that is good in us; but in grown Persons, he does this in, and by the exer∣cise of their own Thoughts, upon the Rules and the Motives of Vertue, and Religion; and we must be our selves the Instruments, as well as the Subjects of his Operations in us. It is there∣fore, that God has appointed the preaching of his Word to be the ordinary means of making men religious and vertuous; that thereby those things which may direct, and perswade them to be so, may be proposed, and set before them, with strong Reason, and earnest Exhortation. Thus then is the Vanity, or Inconsiderateness of the Mind, a mischievous Quality, and worthy the Hatred of him who desires to be good; as it hinders men from being good, and by conse∣quence from doing well,

2. It is very mischievous too, as it does ex∣ceedingly expose men to do Evil, and often betrays them into Sin: And this Effect it has, by these two ways.

• 1. As this Vanity of Mind abandons a man to his Inclinations.
• 2. As it exposes us to the Influence of Tem∣ptations.

1. This inconsiderate Vanity of the Mind a∣bandons a man to his Inclinations: it makes him follow these instead of leading them, and to o∣bey what he should govern; whatever the Incli∣nations

of a man are, the Vanity of the Mind carries him after them, and they are mostly to Evil. The ungoverned thoughts are usually employed by the reigning Sin, and the Man shall be musing on that, and be guilty of it in his Heart, when he has not opportunity of committing in overt Acts. The covetous Man's idle Thoughts are all upon Gain, and good Bargains, or great Losses. The proud Man's ungovern'd Thoughts are extolling himself, magnifying every good Quality in him, if he has any, into a Mountains Bulk, and dimi∣nishing his most enormous Faults; they are despi∣sing others, and preferring him above them. Thus do these Thoughts usually actuate and exercise in the Mind the prevailing Vice; and so our Thoughts become sinful; when they are inconsi∣derate, they will not be only so, but will be an∣gry, proud, prophane, unclean, or any thing else, according to the inward Character or Tincture of the Mind; and then such Thoughts as these do cherish and strengthen these Incli∣nations, which ought to be mortified, and sub∣dued; they make them the less governable, and ready, and apt to break out into suitable Actions, when temptation and opportunity are offer'd.

2. This State of Mind mightily exposes a man to the Influence of Temptations; for it ren∣ders him always ready to receive them. He that hath no Rule over his Spirit, says Solomon, Is like a City that is broken down, and without Walls, Prov. 25. 28. The Enemy of our Souls will easily send in his black Troops of wicked Suggestions, if we are not continually well guarded against him. And what shall hinder an

inconsiderate Man from receiving any manner of Temptations? The Adversary has not so lit∣tle craft as to awaken him to consider what he does by tempting to the most enormous kinds, or degrees of wickedness at first: No, he draws the careless Sinner on to these by the Steps of lesser Sins. He watches to do mischief, and goes about like a roaring Lion, seeking whom he may devour; and the vain, ungovern'd Mind is a ready Prey to him. If we will not govern our selves well, we leave our selves to him, and he will govern us ill; and unless God's restraining Grace prevent, he will lead us captive at his will. This Enemy of our Souls, will sow his Tares there while we sleep, and are careless. He per∣fectly knows our Inclinations too, and what to suggest, that shall most effectually prevail with us, and so does the more certainly draw us into Sin and Wickedness.

Thus we are in continual Danger from inte∣stine, and external Foes, and therefore we can∣not be careless of our selves, but they will pre∣vail over us, and draw us into Sin. And these Thoughts which men are apt to think very in∣nocent ones, and to neglect as not worth their minding, we may see do expose and betray us in∣to such Thoughts, and by consequence dispose us for such Actions as are sinful: And that Tem∣per of Mind, which some affect, and are proud of, as being called Wit, does prove but Mad∣ness and Folly; it is not only unprofitable, but also very hurtful. And thus much may suffice to the Second Part of this Discourse, which was to shew the mischief of allowing, and entertaining Vain Thoughts.

I shall now in the last place propose the proper Remedies of this Vanity and Inconsiderateness of Mind: And let none think that to do so, is an impertinent, or vain Task; for as the mis∣chief, and danger of it is great, so the disease is common. As the Imagination is a faculty natu∣ral to the Mind of Man, so all men are more or less subject to the giddiness of it, and liable to be diverted from any good design, or to be di∣sturbed, and hindered in the prosecution of it thereby. This Vanity of the Mind is a distemper common to the corrupted Nature. Now to re∣medy this then, we must observe these things following, as absolutely necessary.

1. A Man must needs set himself some task, and employment. With an idle Life it is che∣risht, and will reign, and throw a man into a thousand Enormities. Something to do, and a diligent application of the Mind to it, tames the unruly Thought, uses it to government, and makes it obedient and useful. Business mighti∣ly helps consideration; by exercise of thinking steadily to some one Purpose designed, and cho∣sen, a Man becomes habituated to the doing so, and is the more capable of fixing his Mind to a∣ny thing besides that. This evidently appears in the great, and extensive Knowledge in all Mat∣ters, which we find in some Persons, that were bred to a Trade, and in the capacity which we see in many such to apply their thoughts to any thing, and to learn, and make a good Judg∣ment of all Matters. Those that have been so unhappy as to be taught nothing in their younger Years, who rather diverted themselves with the

Teachers of some Trifles, than learnt any thing, have the more to learn now, and the more to do, when they can be convinced of the danger, the guilt, the contemptibleness of an idle Life. And how many wise, and great Ladies have em∣ployed their Time, and their Hands in working for the Poor, to their own immortal Honour, with God and Man? Together with these employments, such may very well mingle a set Task of publick, and private Devotion; and so keep the Mind well exercised, as much as it needs to be. But this leads me to another Re∣medy of this Distemper.

2. We must endeavour to furnish our Minds with good store of Sacred Knowledge. Igno∣rance and Vanity, as well as Idleness, and that do and must needs dwell together. If we apply our selves to this accomplishment in the proper Sea∣sons for it, that is, on the Lords-Days, and in the Intervals of Business, and necessary Refreshment on other Days; we shall have of this endeavour after such Knowledge, a good Employment; and we shall be so long kept from Idle and Vain Thoughts. And then when a man does know much, especially of Sacred things, his Mind will not want good and useful Objects to enter∣tain its self with at any time, when he is at lei∣sure for thinking: He needs not at any time be idle, but may be meditating on the Rules of Vertue, and good living; he may be applying them to his Actions, and examining, and regula∣ting his Course of Life, encouraging himself in the good he finds, and rebuking himself for his Errours: He may be very profitably meditating

on the perfections of the Divine Nature, and thereby raising in himself all those pious, and devout Dispositions of Mind, which are a suit∣able acknowledgment of those Perfections. He may be often thinking of the World to come, to which all Mankind are hastning; and sending his Thoughts before him into Eternity, and musing upon those two different States, which will hereaf∣ter divide all Mankind between them; and in one or other of which, we must have our longest a∣bode, even to all Eternity: These are Thoughts very fit to make the Mind wise and serious, and to cure the levity of it, and are certainly very good and profitable employment for it, when no duty requires it attendance. But he that is not acquainted with subjects worthy of his Thoughts, will still think too, and then he must needs think for the most part very idly and vain. His Thoughts will seldom be employed about that which is his Duty, nor will they be such as will dispose, or lead him to it.

3. We should accustom our selves frequently to review, and reflect upon our Thoughts; to think what we have been thinking upon, and in what strain and way our Thoughts have been employed. Let us endeavour always to know what passes within us; what we do with our own Minds, how we employ their noble powers; and commune with our own Hearts, as the Psalmist advises. If we often do thus reflect upon our selves, we cannot be long idle, but we shall find our selves so, and so may rectify our selves; we shall apprehend our wanderings, and may pre∣vent our wild Imagination from polluting us

with evil Thoughts, and such as would actuate, and cherish evil Inclinations; and without this frequent reflection, 'tis impossible but we shall be often drawn away. Besides, if we are wont to call our selves thus to account, we shall come to reverence our selves, as the Philosophers speak; we shall become desirous to be always able to give a good account to our own Consciences of the employment of our Thoughts; we shall be liable to an wholesome Shame, for all the Follies, and Vagaries of our Minds; and so by degrees, we shall easily cure, and prevent the vanity of them.

4. Lastly, We should endeavour to accustom our selves to good and pious Ejaculations. Our constant dependance upon God, and Obligations to him every moment, and our constant danger, and proneness to fall into Sin, do greatly require this; and without doubt it is a rule of special Usefulness to cure the vanity, and levity of the Mind, and to make it always serious and wise, and directed to its main End, the glorifying of God. That which I mean by it, is this. Let us accustom our selves to make little short Ad∣dresses to God upon all occasions that occur to us; to which purpose the Holy Scripture affords us an abundant Supply. As for instance, When we awake in the Morning to say, I laid me down, and slept, I awaked, for the Lord sustained me: When the Light of the Day comes; The Hea∣vens declare the glory of God, the Firmament shew∣eth his Handy-work. When a man goes forth about his Business; Hold up my goings in thy paths, that my foot-steps slip not. When we hear of any other mens Faults and Sins; Lead me not into temptation,

but deliver me from evil. When we see Children; One Generation shall praise thy Name unto another, and shall declare thy mighty Acts. Thus we shall well employ our Minds; and besides, thus we may set the Lord always before us, as the Psalmist speaks; and so be possest with such a constant Reverence of the Almighty, as shall make us careful of our Duty, and prevent this Idleness of Thoughts, and all the Mischiefs of it. Which Grace, that may obtain, let us earnestly seek it of Almighty God, and join the constant use of this Means with all the other.

THE PRAYER.

O Lord, the Infinite, and Eternal Spirit, and Father of Spirits; who searchest the Hearts, and triest the Reins of Men, and from whom no secrets are hid. Thou, O Lord, we believe, knowest us altogether, and thou seest our Thoughts, even afar off. We are ashamed to think how much vanity, and folly, and sin thou hast seen within us: How little our Minds have attended, and applied themselves to our Duty, and to the main end of our Beings, the living to thy Honour and Glory. How seldom this comes into our Thoughts; What we were made for, what the Creator justly expects from us. Hence are our Minds so often engaged in that which does not concern us, and that which will not at all pro∣fit us; and so often employed in gratifying and exerci∣sing inwardly some sinful, and foolish Inclination. While we neglect to set our Minds to that good Employment, which our Business and Duty gives us; our Adver∣sary the Devil, or our sinful Inclinations, or the evil Company of the World, find them very ill Employment. And from hence do our Lives and Actions, wretchedly, and shamefully wander from the ways of thy excellent Commandments. Thus we do, instead of serving thee in Body, Soul, and Spirit, most unjustly, and unworthi∣ly sin against thee in all. We ought to meditate on thy Law Day and Night, that we might bring forth fruit in due season; to study thy Law, and learn thy Statutes; but we have been those, that care not for the Knowledge of thy ways, and therefore we have not followed thy Paths. This, our way, O Lord, is our folly, we con∣demn, we abhor our selves for it; and own our selves, obnoxious to thy wrath, and deserving that thou shouldst reject us from thy Care; but since thy Goodness has yet been mindful of us, even while we forgot thee; we

hope thy Mercy will receive us, when we return unto thee. Our Hope is in thy Word, which tells us, that to the Lord our God belong Mercies, and Forgiveness, tho we have rebelled against him. Forgive us then, O Lord, we pray thee, all our transgressions, upon the account of that great Propitiation, and Attonement which is made for us, by the precious Blood of thy Son, our only Sa∣viour; for his sake, look mercifully upon our Infirmities, and heal them. Vouchsafe to direct, sanctifie, and go∣vern, both our Hearts and Bodies in the way of thy Law, and in the works of thy Commandments. Cleanse thou the Thoughts of our Hearts, by the Inspiration of thy Holy Spirit, that we may sincerely love thee, and duly magnify thy Holy Name, truly serving thee, with Soul, and Body, which are thine. Lord have mercy up∣on us, and write all thy Laws in our Hearts, we beseech thee: Enlighten our Darkness, cure our Ignorance with all necessary Knowledge of thee, and of thy Christ: Change our Wills, and turn the biass of them from this World towards thy Self; from empty, and vain Goods, to full and Substantial ones; from the pleasures of Sense, to the accomplishments of the Mind; Make us more in∣different about our outward Circumstances, and more concern'd about the inward State, and Disposition of our Souls; and to account it our greatest Felicity to do well, to please thee, and approve our selves unto thee. Make our vain and light Minds serious, and wise; furnish us with the Gifts of thy good Spirit for every good work; for thou alone art the Giver of every Good, and every perfect Gift; it is by thee alone, O Lord, that we can be inabled to please thee; we alas! are not able of our selves to think a good Thought. Help us to set thee al∣ways before us in the frequent Thoughts of thee, and an habitual reverence, and fear of thee, that a sense of thy continual presence, and observance may restrain us from all evil, and encourage, and quicken us to mind, and do our Duty.

We humbly implore thy Mercy upon all Men: Con∣vert unto thy Self all Jews, Turks, and Heathens; bring them from their several Ways of Vanity, to know and

worship thee the only true God by Jesus the true Christ and Mediator. Give the Heathen for an Inheritance, and the utmost parts of the Earth for a Possession to thy well-beloved Son. Give unto thy Church all that is ne∣cessary to it, to amend, and purge away what is amiss, and to supply what is defective in it, and to make it fruitful in all good Works; and that all who profess, and call themselves Christians, may have their Conver∣sation such as become the Gospel.

Bless we pray thee, and defend these Nations in which we live: Bless us with a continuance of wise, and kind, and righteous Governours, and of loyal, peaceable, and obedient Subjects. Give peace in our Days, we hum∣bly beseech thee; for there is none we rely upon to fight for us, but only thou, O God. Establish Truth among us for all Generations; bring into the way of Truth, all such as have erred, and are deceived. Remember, in Mercy, all that are dear, and related to us. Give them things necessary for Life and Godliness. Guide them, O Lord, by thy Counsel through this world, and bring them at last unto thy Glory. Sanctify us by thy word, which has been this day spoken to us, and pro∣mote in us thereby all Vertue and Godliness of living. Forgive the wandring of our Minds in our attendance up∣on thee, and all other defects in our Duty, and comfort us with the light of thy Countenance. Be thou our gra∣cious Protector this Night; for in thee alone do we put our Trust. And if it please thee to allow another Day, and yet a longer time on Earth; Grant that it may be spent in thy fear, and in a diligent, and unwearied application to all that which is our Duty. This we humbly ask, and whatever thou seest to be most expedient for us, com∣mitting, and resigning our selves entirely to thy Conduct and disposal, and hoping in thy Mercy through Jesus Christ, to whom with thee and the Holy Ghost, we desire to ascribe all Praise and Glory, and Domihion, for ever, and ever.

Our Father. &c.