Euchologia: or, The doctrine of practical praying.: By the Right Reverend Father in God, John Prideaux, late Bishop of Worcester. Being a legacy left to his daughters in private, directing them to such manifold uses of our Common Prayer Book. As may satisfie upon all occasions, without looking after new lights from extemporal flashes.

THE SECOND PART: Concerning PRIVATE PRAYER.

PRayers are known to be either Pri∣vate or Publick: Those are to be accounted Pri∣vate, which touch not only on private occafions, but as they are differenced from so∣lemne

prayers at publick Meeting in the house of God. And may be reckoned to be,

• 1. Personal, or prayers in secret.
• 2. Houshold, or prayers in a Family.
• 3. Blessings, or occasion∣al Salutations.
• 4. Psalms, Hymns or spi∣ritual Songs appliable to divers occurrences.
• 5. Ejaculations framed on all sorts of conceits or objects.
• 6. Lamentations for sin or miseries.
• 7. Excitations or Incou∣ragements to all kind of Christian cheerful∣ness and resolution.

CHAP. I. Of Personall, or Prayers in se∣cret.

IT is a question proposed by the Apostle, What man knoweth the things of man, save the spirit of man which is in him? And cannot be answered other∣wise then it is else where by himself: That the Spirit of Adoption, whereby wee cry Abba, Father, beareth wit∣nesse with our spirit, that we are the children of God.

This Spirit is conscienci∣ous to our infirmities, and most secret sinnes. For which if our hearts condemn us, God is greater then our hearts to punish, or to pity, as his justice, or mercy leads him: but if our heart con∣demn us not, then have we confidence towards God. The book of conscience in such cases is especially to be consulted with. Hence were all those zealous strains of the heavenlie enspired Psalmist. O God, thou hast searched me out, and knowne me, thou knowest my down-sit∣ting, and my up-rising, thou understandest my thoughts long before. Thou art a∣bout my path, and about my bed, and spiest out all my wayes. For lo, there is not

a word in my mouth, but thou O Lord knowest it alto∣gether. To the same purpose is that considerate acknow∣ledgment in an other place. Who can tell how oft he offendeth? O cleanse mee from my secret faults, keep thy servant also from pre∣sumptuous sins, lest they get the dominion over me; so shal I be undefiled and innocent from the great offence. Here is a growth of sin, as of an infant in the womb, from scarce sensible motions, to close committed offences; which if they meet not with some publick check, they will dare by degrees to ap∣pear in publick, and amount at length to that great offence that seareth the conscience, and makes it regardlesse of

hell or heaven. This Coca∣trice not crushed, in the egge, will soon become a most dangerous flying serpent: which can be quelled only with personal prayers, oppo∣sed to the temptations, terrors, and assaults wee are most molested with. Now these are only known to God and our selves; and the Father, that observeth in secret our retired suits, will reward us openly to his own glory, and our best advantage. This Jacob was fully perswa∣ded of, and therefore upon the affrighting newes of his brother Esaus coming with four hundred men against him, he betakes himself to this effectual personal prayer, dictated to him by feare, up∣on the present occasion. O

God of my father Abraham, and God of my father Isaak, thou Lord, which saidst un∣to me, return unto thy coun∣try, and to thy kindred; and I will deal well with thee; I am not worthy of thy mercies; and all thy truth, which thou hast shewed unto thy servant; for with my staffe I passed o∣ver this Jordan, and now I am become two hands. Deliver me (I pray thee) from the hand of my brother Esau, for I feare him, lest he should come and smite mee with the mother upon the children. Thus wrestled he with God, and obtained a blessing, and thus must all that generation of them doe, that seek him, even of them that seek thy face, O Jacob. What was St. Pauls thorne in the flesh, that

buffeted him into humiliatie, nonewas sensible of but him∣self; but what remedie doe we find he used to take it off? no other but personal praier. For this thing (saith he) I be∣sought the Lord that it might depart from me; and the re∣turn he received from God was most gracious. My Grace is sufficient for thee, for my strength is made perfect in weaknesse. In these and the like practices of Piety, you have Samplers (my daugh∣ters) how to fit your selves with personal prayers upon a∣ny private occurrences. Bo∣some sins, peculiar temptati∣ons, and secret defects are incident to the best, and none knowes so well where a fair shooe wrings, as hee that weares it. In such cases

therefore the urgency of the matter will quickly frame a form correspondent to our desires: vexed and barren Hannah, needed not a prom∣pter besides the bitternesse of her soul to teach her thus to pray unto the Lord, O Lord of hosts, if thou wilt in∣deed look upon the affliction of thine handmaid, and remem∣ber me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child, then will I give him unto the Lord all the dayes of his life. I need not relate how well this prayer took, the story of Samuel being so well known. From Esthers trem∣bling at the hazardous ven∣ture shee made upon maje∣stick Ahasucrus, and the im∣portance of the suit shee had

in hand, we have this per∣tinent prayer, O my Lord, thou only art our king, helpe me desolate woman, who have no helper but thee, for my danger is in mine hand. O thou mighty God above all, hear the voice of the forlorn, and deliver us out of the hand of the mischievous, and de∣liver mee out of my feare. This prayer howsoever Apo∣criphal, the calamities of these times have made in a sort Canonical. The dangers are not unslike; all upon the point to be lost, and no hopes of redress, but by publick and private prayers, deliberate and occasional, which need not justle one the other, but duly take their turnes in their several places. Extemporal and personal

conceptions upon private oc∣casions (which are too often emergent) we must com∣mend, and be stored with; but in publick Assemblies, where Gods people come to∣gether, not only to hear that, whereby they may be instru∣cted, but especially to con∣fesse their sinnes, and to professe their faith, and give God thanks with their own mouthes in an uniforme man∣ner for all his blessings, and to ask those things which shall be requisite and neces∣sary, as well for the body, as the soul, not only for them∣selves, but for their brethren wheresoever dispersed, pre∣sent or distressed; in such publick devotions, young men and maidens, old men and children, every one accor∣ding

to his abilitie, must act their proscribed parts with the Minister, and Praise the Name of the Lord. All must joyne in saying, Almighty and most mercifull Father, we have erred and strayed from thy waies like lost sheepe. All answer the Ministers entrance, O Lord open thou our lips, and our mouth shall shew forth thy praise. All stand up and professe with him leading the way. I Believe in God, the Father Almigh∣tie, Maker of Heaven and Earth.] For was not the Hosanna of the children in the Temple, justified by our Saviour, against those that would have none heard in the Church

but themselves? And why may not the Con∣gregation joyne as well with the Minister in pray∣ing, as in singing, or (to speak to the point) in pray∣ers in prose in a set form, as consonantly as in a set form of prayers in verse? must they come together to admire or censure their Ministers gifts, and per∣forme nothing themselves? And is there such antipa∣thy betweene Religious prea∣ching to men, and pub∣lick set prayers to God, that they may not stand both together, and the one the better for the o∣ther? Men as religious and judicious heretofore, as (for ought wee find) now are, have determi∣ned

otherwise, whom you may do well to follow, till you are convinced with better reasons then have yet beene produced.

CHAP. II. Of Houshold, or Prayers in Fa∣mily.

IF any provide not for his own, and especially those of his own house, or kin∣dred that belong to him, (saith the Apostle) hee hath denied the faith, and is worse than an infidel.

Now if this be required in matters temporal, why should it not be urged more earnestly in cases spirituall, by how much heaven is to be preferred before earth, and the soule before the bo∣dy?

For except the Lord build the house, the labour is but lost of them that build it: as except the Lord keepe the city, the watchman waketh but in vain: labor and wake, and toile we may early and late, and eat the bread of carefulnesse, and be never the nearer, except the glo∣rious Majestie of the Lord our God be upon us, to prosper the workes of our hands, and impart successe, and sleep to his beloved.

Those house-keepers ther∣fore that expect the bles∣sings of the marriage Psalme (so pertinently used in our leiturgie) upon them and theirs, must be carefull (as Abraham was) to have them religiously instructed, and well chatechized (as those

three hundred and eighteen were, with whom he routed the four Eastern victorious Kings, and recovered the spoiles they had taken.) And this God makes a motive, for communicating to him his purpose in the ensuing destruction of Sodom and Go∣morrha. And the Lord said, Shall I hide from Abraham the thing that I do? &c. For I know that he will command his children, and his houshold after him, and they shall kee? the way of the Lord, to do ju∣stice and judgment. The fruit of which houshold In∣struction we find afterwards in the prayer and faithful∣nesse of his chiefest servant, whom he sent into Mesopeta∣mia to fetch a wife for his son Isaac. The prayer of

the Servant is very remark∣able, O Lord of my Master Abraham, I pray thee send me good speed this day, and shew kindness to my Master A∣braham; with what follows. In prosecution of which bu∣sinesse, he refused to eat or drink before he had recei∣ved a contenting answer, and then forgot not his thank∣fulness to God, but bowed himself to the earth and wor∣shipped. O for such ser∣vants amongst us Christians! we want not meanes, but care, and conscience, and giving them good example to make them so.

Job herein out of the Land of Uz, from among the re∣puted Gentiles, may bee a further patterne to Masters of Families themselvs; How

early was he and perseverant, to look after his revelling childrens exorbitances? to offer sacrifices for them, and sanctifie them? For it may be (saith he) that my sons have sinned, and cursed (or as one translates it, little blessed) God in their hearts. And thus did Job continually.

Of Eli wee find nothing but that of himself, he was a good old man, and harmlesse, yet for want of taking a rounder course with his scan∣dalous sons, what a break∣neck did he draw upon him∣self and family?

It is well David in setling his family bethought him∣self better (perchance upon the grief that some of his darling children had been un∣to him) not a wicked per∣son,

unfaithful, froward, slanderous, proud, stubborn, deceitfull shall find intertain∣ment or countenance at his hands. Nay, (saith he) mine eyes look upon those that are faithful in the Land, that they may dwell with me: who so leadeth a godly life he shall be my servant.

Nay, if Captain Corne∣lius be observed to fear God sincerely, and to be constant in his Devotions, he shall not be destitute of houshold servants, and of a devout soldier, whom hee may se∣curely imploy in matters of the highest concernment. Such a guide is good example to goodness, and Domestick instruction to prevent destru∣ction. This consisteth especi∣ally in a strict oversight, by

holding every one under our charge to their daily Devo∣tions, and designed tasks. And these Devotions, must be first in set and such forms, as all may best be acquainted with, and easily made their own to bear their part in them.

Next, The time and place for this concurrence, must be so ordered, wherein most (if not all) may bee present. Where the often repetition of the same set formes, may make such an impression, that the rudest and little ones may have them by heart, which the best gifted will confesse to be most useful and com∣mendable, and impossible to be learned from volunta∣ry and affected varieties, which vanquisheth in the ut∣tering, and can hardly be re∣called,

by those that first so hastily conceived them.

Now Houshold Prayers are usually Morning and Even∣ing.

For Morning Prayer it will be found by experience, that by reason of divers distracti∣ons a concurrence cannot be so well had as immediately before Dinner. Then the Master of the Family, or fit∣test amongst the company designed by him, may pro∣ceed in this manner.

1. With the general Con∣fession, Almighty and most merciful Father, &c. to be repeated by all after him, de∣voutly kneeling. Then

2. Those two knowne prayers, the one for Peace, O God who art the Author of peace and lover of concord,—

The other for Grace and pro∣tection, that followes, O Lord our heavenly Father, Almigh∣ty and everlasting God,— may be fitly added. In the third place, interpose those interchangeable Scriptures, with the Lords Prayer in the midst of them, as they are ordered in the Leiturgy, Lord have mercy upon us, Christ have mercy upon us, Our Father, &c. O Lord shew thy mercy upon us, &c. to the end. O Lord make clean our hearts within us.

4. After, that mixt Petiti∣on, We humbly beseech thee, O Father,] for pardoning our Infirmities, averting deserved punishments, strengthning us with confidence, and conti∣nuance in holinesse and pu∣rity. May be

5. Adjoyned, that prayer that petitioneth our faulty prayers may be graciously accepted, O God whose nature and property is ever to have mercy and forgive, — And so the common Blessing, The Grace of our Lord Jesus Christ, and the love of God, &c may make up the Conclusi∣on.

Evening Prayer (to be celebrated either immediate∣ly before Supper, or else be∣fore the family depart to their rest) proceeds in like manner.

1 With the Confession, Almighty and most merciful Father, &c. or else (for vari∣ety) that other Confession, before the receiving of the Communion, Almighty God, Father of our Lord Jesus Christ,

Maker of all things, judge of all men, &c.

2. Then come in the two Collects, O God from whom all holy desires, &c. and Lighten our darknesse, &c. answer∣able to the two morning Col∣lects.

3. After, The Lord have mercy upon us, &c. and the Lords Prayer recited (as in the morning) you may take those short requests repeated interchangeably, From our e∣nemies defend us, O Christ, Graciously look upon our affli∣ctions, &c. to the end. And then, We humbly beseech thee, O Father, &c. O God whose nature and property, &c. and The Grace of our Lord Jesus Christ, &c. are to be added, as before in Morning Pray∣er.

A plainer and a more war∣rantable course for Houshold Prayers let them set forth that have found it. For mine owne part, I must confesse, that my long studies a∣mongst much variety hath not met with the like for words and matter so judici∣ously fitted. Neither can I be perswaded, but those lear∣ned men and Martyrs, who were Compilers of our Ser∣vice Book, came any way short for Gravity, Learning, or Piety of, those men who stand in this age so much up∣on their Gifts, and take upon them (as the saying is) to cor∣rect Magnificat. But I must not digresse, you have in the former directions, the ordi∣nary Houshold prayers for Morning and Evening

through all the week. Sun∣dayes and Holy-dayes are supplyed publickly in the Church (which I would have you religiously to fre∣quent); yet, Wednesdayes and Frydayes in the week, your houshould prayers may pro∣fitably admit this alteration in Morning Prayer only. On Wednesdayes let your be∣ginning be

1. O Lord open thou our lips, with those mutual cor∣respondencies, and Glory be to the Father, &c. wil follow.

2. Then let the Apostles Creed bee repeated by all, standing with him that offi∣ciates, I believe in God the Fa∣ther Almighty, &c.

3. The Prayer before the Commandments may bee repeated kneeling. Almighty

God, to whom all hearts be open, all desires known, &c Then

4. The Commandments may be repeated by him that officates, standing, to which the rest kneeling should, as usually they do in publick prayers, expresse their de∣sires, saying, Lord have mer∣cy upon us, and incline our hearts, &c.

In the fifth place may bee added, the prayer for the whole estate of Christs Church militant here on earth, as you have it, Almigh∣ty God, whose kingdom is ever∣lasting, and power infinite, have mercy upon the whole congregation, &c. and then, as formerly, O God whose nature and property is ever to have mercy, and forgive, &c. And

The grace of our Lord Jesus Christ, makes up the con∣clusion.

This will revive the memo∣ry of the Apostles Creed, (which we undertook to be∣lieve and profess in our Bap∣tisme) and of the ten Com∣mandments, which were written by the finger of the Father, and by the Son never abrogated, but expounded, and urged to be strictly ob∣served; the laying aside of which, may make most (e∣specially the simpler sort) to be liable to such Prophets reprehension, They think of their dreames to cause my peo∣ple to forget my name. And not to remember into what faith they were baptized.

For the Fridayes Office in Morning Prayer, the Leitur∣gy

as it lyeth may serve as complete, beginning with, O God the Father of heaven, &c. and ending with the Grace of our Lord Jesus Christ, &c.

And so have you the pray∣ers to bee ordinarily used with your Families. If be∣sides in private, when you lye downe to sleep, or rise in the morning, you would have some formes to commend you to God, you shall hard∣ly meet with any more effe∣ctual, that may fit you for the morning then that, Al∣mighty and most gracious God, I heartily thank thee for the sweet sleep and comfortable rest, &c. and that other for the Evening. O merciful God, and heavenly Father, whether we sleep or wake, live or dye,

we are alwayes thine, &c. to be had in the end of most of our Church-Books, which devoutly used, will bring us to that thankful acknowledg∣ment of the Psalmist, I laid me down and slept, and rose a∣gain, for the Lord sustained me.

CHAP. III Of Blessings, and occasional Saluta∣tions.

BLessings may be di∣versly understood. All Gods favours to us, and our returning thanks to him, are indifferently cal∣led Blessings; of which more hereafter.

Here Blessings are to be reckoned for such good turnes, returnes, and wishes as usually we receive from one another. So Melchize∣deck

blessed Abraham, Blessed be Abraham of the Most High God, possessour of heaven and eath, and blessed be the Most High God, which hath deli∣vered thine enemies into thine hand. Where Abraham is pronounced happy through Gods favor, and God is praised and glorified for thus favouring Abraham.

The Emulation and plot∣ting between Esau and Jacob for their Fathers Blessing, is an Argument that Parents Blessings were then of some esteem, which now (with many) are reckoned scarce worth the asking. Esau (not much noted for piety) how tenderly did he take it that his brother had prevented him? and passionately with tears urge his father to bless

him in the like kind? Hast thou not reserved a blessing for me? Hast thou but one blessing? Blesse me, even me also, my father. So sensible he shewes himself of so great a losse, and vowes revenge on his brother for thus sup∣planting him.

Jacob would not let go the Angel without a Blessing, though he got it with an halting ever after; to shew, that the blessings of this life are accompanied with infir∣mitie, as Saint Pauls rapture into the third heaven was with a thorne in the flesh, to keep him from boasting; which our gifted age so much triumpheth in.

In stead of the patterns of the Old Testament, we have Precept in the New, and that

from him in whom al the Na∣ons of the earth are blessed. I say unto you, Love your ene∣mies, blesse them that curse you, do good to them that hate you, pray for them that despiteful∣ly use you and persecute you. And when little caildren were brought unto him, he took them in his armes, and laid his hands on them, and blessed them.

Saint Peter leads us along in the same blessed path; for after he had fully shewne the mutual duties of Hus∣bands and Wives one to∣wards another, Finally be ye all of one mind (saith he) ha∣ving compassion one of ano∣ther. Love as brethren, be pitiful, be courteous, not ren∣dring evil for evil, or railing for railing; but contrari∣wise,

Blessing, knowing that ye are thereunto called, that yee should inherit a Bles∣sing.

And do we not read, that as Aaron was commanded to blesse the children of Israel in this wise, The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee, the Lord lift up his counte∣nance upon thee, and give thee peace. So the Apostles bles∣sing, (which we have in our Leiturgy) [The Grace of our Lord Jesus Christ, and the love of God, and the fellow∣ship of the Holy Ghost be with us all evermore,] is acknow∣ledged to be his usual Salu∣tation under his own hand, and is one of the chiefest Ar∣guments for confirming the

Doctrine of the blessed Tri∣nity, and praying to the Holy Ghost; which by Novellists in their Liberty of Prophesie, is in these dayes a∣gain opposed. In which it is strange also, that a gene∣ration is found amongst us, that scruple at childrens ask∣ing blessing from their pa∣rents. Are they afraid they should shew themselves to be too dutiful? Or surfeit upon blessings? Or must no blessing be held effectual that comes not from their mouthes?

This Doctrine may bee entertained by itching ears, and silly women, but you (my Daughters) shal do better to follow the tracts of your pious predecessors, according to the example of good king

David, who after an eminent celebration of Gods publick Worship with his Subjects, returned (saith the Text) to blesse his house. In your houses therefore let such care be taken, that cursing, or swearing, or lying, or filthy, or foolish talking, or jesting, which are not convenient, be not heard, or pass unrepro∣ved amongst your children or servants. Let them not offer to eat or drink without Grace before Meat and after it. It is a piece of Judas character, fore-prophesied long by the Psalmist, His delight was in cursing, and it shall happen unto him, he lo∣ved not blessing, therefore it shall be far from him. Our Saviors last parting from his Disciples is thus described,

He lift up his hands and blessed them; and it came to passe, while he blessed them, he was parted from them, and carried up into heaven. From whence when he returnes to judge∣ment, O how much it stands us upon to be found with the Blessed at his right hand, to inherit eternal Blessedness! And what are Christian Sa∣lutations but Blessings, whereby we expresse the un∣feigned good will we bear to all Gods children? King Toi sends Prince Joram his son to salute David, and to blesse him. King Saul goes to meet Samuel to salute him (saith the Text); the Margin noteth, to blesse him. And this must not be performed only to great ones, or those of our acquaintance: For if

you salute your brethren on∣ly (saith our Saviour) what do yee more then others? Do not the Publicans so? When ye come into an house, (it is his charge to his Apo∣stles) salute it; and if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace returne unto you. Worthy and un∣worthy then may be saluted, which the Apostle is careful to do in the beginning and ending of most of his Epi∣stles. What a catalogue of Salutations have wee in the last chapter of his Epistle to the Romans, with an allow∣ance to greet one another with an holy kisse; which the jea∣lousie of some Christians scarce approve of.

The Angels Salutation to

Gideon, The Lord bee with thee, thou mighty man of Valour, from a Thresher, heightned him to be a vi∣ctorious General.

Such a Salutation it was from the Angel Gabriel, that strengthned the bles∣sed Virgin to entertaine a conference with him. And when Elizabeth heard the blessed Virgins Salutation afterward, the Babe leaped in her womb (saith the Text) and Elizabeth was filled with the Holy Ghost.

Amongst other faults of clownish and churlish Na∣bal (who lived like a hog, and dyed like a dog) this is noted for one of the chiefest, that a discreet servant ac∣quainted his Mistris with; Behold, David sent Messen∣gers

out of the wilderness to salute our Master, and hee railed on them.

But BoaZ his courteous Salutation to his Reapers, [The Lord be with you,] and their civil returne againe to him, [The Lord blesse thee,] are recorded for patternes to bee imitated in like ca∣ses.

Let it be therefore a chief Token of your Humility and Meeknesse (my loving Daughters) to bee free of your Blessings and due Sa∣lutations, not only to those about you in your house, but to your Neighbors, to strangers, nay, to those that you are perswaded bear you no good will. For as a soft answer turnes away wrath; so a kind Saluta∣tion

sometimes makes ene∣mies friends; and neglect∣ed, where it should bee performed, turnes friends to foes. From Superiours it takes off the suspicion of pride and contempt; in equals or Inferiors, the note of sur∣liness and incivility. In all it argueth a religious desire to put in practice that Pre∣cept of the Apostle; If it be possible, as much as lyeth in you, live peaceably with all men. Neither is this crossed by that of our Saviour, Sa∣lute no man by the way; or that of the beloved Disciple, concerning a false Teacher, Receive him not into your hou∣ses, neither bid him, God speed; withal adding a rea∣son, For he that biddeth him God speed, is partaker of his

evil deeds. For in the first, Salutation is not forbidden simply, but insisting upon complements, that might hinder their injoyned quick dispatch of the business in hand. And in the latter, a fore-knowledg is presup∣posed that such come to be∣guile (as the Serpent did to Eve) and therefore are to be dismissed rather with a Lord rebuke thee, then with a God speed to be en∣couraged. And this wee may take for a rule in ven∣turing on any action; If a God Speed may bee gi∣ven to it with a safe con∣science; Go on and pro∣sper: if not, they that sow the wind, are likely to reap nothing but the whirl∣wind, where their spiders

webs will meet with the bee∣some of destruction; and those shall not become Gar∣ments, neither shall they cover themselves with their works.

CHAP. IV. Of Psalmes and Hymnes, and Spiritual Songs.

HOW those differ, there is a differ∣ence amongst the Learned; but that is not to our purpose. This of Saint James is Canonical, If any a∣mongst you be aflicted, let him pray: Is any merry, let him sing. What? Not Ballads or Jiggs of the times, but Psalmes, and Hymnes, and

Spiritual Songs. So Saint Paul instructeth the Ephesians, to be done, not out of the excess of wine; but of the fulnesse of the Spirit; not on∣ly in consort with others, but speaking to our selves, when we are alone, making melo∣dy in our hearts to the Lord. To the same key he tuneth the Colossians. In which sort he would have all them (in whom the Word of God doth plentifully dwell in all wisdom) to teach and admo∣nish one another, in Psalms, (as some take it) with voice, and Instruments of the best Musick; and Hymns, in praising God with the voices only; and Spiritual Songs, of private Meditations, up∣on all offered occasions. And is it not of especial note

that our Savior for the proof of his satisfactory Redemption ranketh the Psalmes with the fulnesse of the Law and Prophets? Nay, wee shall find scarce any part of the Old Testament, so often ci∣ted in the New, as that which we call the Psalms of David, in regard he was the chiefest Authour of them. Seven of these Psalmes our Savior is thought to have sang with his Disciples, (that is, by the Vulgar account from the 112 to the 119) after the Institution of his last Supper, when he was going towards his passion. This is a plain Text, that Ezekiah the King, and the Princes, commanded the Levites to sing praises un∣to the Lord; not in ex tempere conceptions, in their solemn re∣formation

of Gods Worship, & Temple; but in the words of David and Asaph the Seer. And did they refuse to do it? No, but as it followeth, They sang praises with glad∣nesse, and bowed themselves and worshipped. At the pray∣ing and singing such praises unto God by Saint Paul and Silas, imprisoned in the strictest manner, the founda∣tions of the prison were sha∣ken by an earthquake, the doors flew open, the prison∣ers bands were loosed, and the Keeper of the prison terri∣fied into Christianity. A man would marvel therefore what those men mean, that are so fierce against Church-Mu∣sick in consort with Instru∣ments? Would they cut the strings of Davids Harp,

(if he were now alive) and turne out Asaph and his bre∣thren for Fidlers? It is well that the heavenly multitude, who sang that congratulatory Antheme for the birth of our Savior, [Glory be to God in the Highest, & in earth peace, good wil towards men,] descend∣ed not so low as these mens hearing, otherwise somewhat might have been noted in it to be scarce in tune, or accor∣ding to the new song of these mens pricking. It would grieve the heart of any pious Christian to ponder seriously that when as wee have had heretofore the monthly reading through of these Psalms with the New Testa∣ment also (except the Reve∣lation) thrice every year, and the most edifying pas∣sages

of the Old Testament once a year, to acquaint the people orderly with Gods Word (which must be the ground and rule of all preaching, praying, and Christian conversation;) Now such a Reformation is directed to us, that wee know not where we are, or what to expect; but that the longest liver shall never be acquainted (by this new me∣thod in our Church Service) with the whole counsel of God; and (if the Minister please not) the Ten Com∣mandments in the Old Te∣stament, and Lords Prayer in the New shall never bee known to the simple people.

But concerning the divers uses and applications of the Psalmes in private, that no∣table

Treatise of an ancient Father placed before our Psalmes in Meter may bee a profitable Directory; where∣in 99. Cases are set down, what Psalmes wee may di∣stinctly use for our greatest comfort.

For you (my Daughters) it may be sufficient to take into your particular Devo∣tions those seven Psalms, ter∣med by the Ancients Peni∣tentials; which are the 6, 32, 38. 51, 102, 130, 143. and were usually repeated weekly, each on its set day, which was a pious course. But if this may bee thought to be otherwise supplyed in the Family Confessions be∣fore mentioned, in your dai∣ly Morning and Evening Prayer; it may bee worth

your private Observation, to consider the several works of the six dayes in the Creati∣on, (as they are registred in Genesis) with the celebration of the Sabbath, and then to select seven Psalmes which may serve as a most sweet and pertinent explanation of each of them.

In this accommodation, for Light, the first dayes work, you have the 27 Psalm, The Lord is my light and my salvation, whom then shall I fear, &c.

For the second dayes work, which were the Hea∣vens, the 19. Psalm, The heavens declare the glory of God, and the Firmament shew∣eth his handy-work.

For the Earth with the Sea, of the third dayes fra∣ming,

how consonant is the 14 Psalm? The earth is the Lords, and all that there∣in is, the compasse of the world and they that dwell therein; for he hath founded it upon the sea, and prepared it upon the flouds, &c.

In the same order the Sun, and Moon, and Stars, which were created and set in the Firmament the fourth day, are taken into especial consideration in the 8. Psalm, When I consider the heavens, the work of thy fingers, the Moon and the Stars which thou hast ordained. Behold what an excellent use hee makes of it, for a patterne to direct us what we should do in contemplating all the rest of the Creatures, Lord, what is man that thou art mindful

of him, and the Son of man, that thou visitest him?

The like use is made up∣on the consideration of the fishes of the Sea, and of the fowls of the air (which were the work of the fifth day) in the 104. Psalm.

And for the sixth day, wherein Man was created, with the beast, and the rest of the Inhabitants of the Earth to serve him, how fit is the 139 Psalme to bee thought upon? O God, thou hast searched me out, and known me, thou knowest my down-sitting, and mine up∣rising, thou understandest my thoughts long before, &c. My bones are not hid from thee, though I be made secretly, and fashioned beneath in the earth. Thine eyes did see

my substance, yet being un∣perfect, and in thy book were all thy Members writ∣ten.

And last of all, the 92 Psalm bears this Title, A Psalm, or Song for the Sab∣bath Day (conformable to which we have the seventh and Lords day) wherein we may observe (that which an unwise man doth not well con∣sider, and a fool doth not un∣derstand.)

1. What is to be done in celebrating of it, [It is a good thing to give thanks un∣to the Lord, and to sing prai∣ses unto the name of the Most Highest.

2. At what set times e∣specially, [Morning and E∣vening, To tell of thy loving kindnesse early in the Morning,

and of thy truth in the night season.

3. With what solemnity, [Upon an Instrument of ten strings, and upon the Lute, upon a loud Instrument,] a∣ny that may consort with, or quicken our praises. Prayers, or Thanksgi∣vings.

4. Upon what ground? Because God hath made us glad through his works; and therefore this day should be especially set apart for to re∣joyce, in giving praise for the operations of his hands, which is intimated in the fourth Commaudment it self, In six dayes the Lord made heaven and earth, the sea and all that in them is. What should this mean, but that especially upon this day with

all Praise, and Thanksgiving, all these things were to be considered in pious meditati∣ons, and distinct Prayers, Praises and Thanksgivings to be inferred thereupon, ac∣cording to every mans pri∣vate Devotions and capaci∣ties, besides the publick Ser∣vice.

5. In what manner must this be done? Our Psal∣mist also here furnisheth us with a Gloria Patri, [O Lord, how glorious are thy works! and thy thoughts are very deep.] And

6. Tells us, that those that pass this over as a slight business, are but unwise men and fools, who prick up as the green grasse, quickly to be mowen down, and made fodder for beasts; whereas

the truly religious, and due observers of the Lords Day, (according to his own holy Ordinance)

1 Shal have their strength exalted as the horn of an U∣nicorn.

2. Be annointed with the fresh oyl of Gods blessed Spirit.

3. Flourish like a Palm tree, that prospereth under pres∣sures; and

4. Spread abroad like a Cedar in Libanus, in spite of winds and tempests.

5. Shall see their enemies danted and put to confusion, according to their desire. Whereas

6. They themselves shall be firmly fixed and flourish in Gods house, and bring forth more fruit in their age,

then the vigour of their for∣mer dayes hath yeilded.

There be that apply the 150 Psalmes in this man∣ner; That the first fif∣ty, should especially stir us up to hearty repen∣tance. The second, to the consideration of Gods Mercy and Justice. The third, to the contempla∣tion of Eternal happinesse to bee intertained with Hallelujahs and Thanks∣givings. But if you an∣swer to this, Such know∣ledge is too wonderful and excellent, we cannot attain unto it.

Take then in a shorter way, those three Psalms, which may well bee cal∣led the Sermons of Da∣vid.

In the first of which, (which is the 37^th) you have a plaister against fret∣ting at the prosperity of the wicked, and perplexed e∣state of those that (in all mens judgements) deserve better.

In the second, being the forty ninth, a purge for swel∣ling up-starts, whose state is held no better then that of the beasts that perish: this is set forth more at large in the seventy third, to beat us off from all worldly vanities, and to bring us to hold fast by God, for that will only bring us true peace at the last. These Sermons will not over-burden your me∣mories with tediousnesse, but be easily learned by you, and taught your children. And

seeing you have the Songs of Miriam and Deborah, with that of Hannah in the Old Testament, and the Magni∣ficat of the most blessed Vir∣gin in the New, so canoni∣cally recorded; Such Pat∣ternes should stir you up to Practice (my Daughters) and to part with your chiefest worldly delights (as the He∣brew women did with their Looking glasses to make a la∣ver for the Sanctuary) for the setting forth Gods prai∣ses and Worship, to the ut∣most of your abilities. O clap your hands together all ye people. O sing unto God with the voice of melody.—O sing praises, sing praises unto our God; O sing praises, sing praises unto our King. For God is the King of all the

earth, sing ye praises [to him] with understanding. And if not at all times in continued Psalmes, yet on all occasions in pious Ejacu∣lations, the subject of the next Chapter.

CHAP. V. Of occasional Ejacu∣lations.

BY Ejaculations are un∣derstood such private Prayers, as when upon seeing, hearing, or thinking on any thing of ex∣traordinary concernment, we turne our selves immediately to God, and in short petiti∣ons, Praises, Wishes, or Thanksgivings, express our hearty devotions.

In such no set form can be prescribed, but the oc∣casion

it self will so frame the suit, that it will be pre∣valent, as it is piercing, and the defect of words made up with hearty affections.

Into such an Ejaculatory confession the Israelites brake out at the sight of fire from heaven to consume the Sacrifice of Elijah (which all the Baalites raving and lancing had failed to pro∣cure from their Idol) [The Lord he is the God, The Lord he is the God,] falling upon their faces at the utterance of it. So David upon report that politick Achitophel was turned Traytor against him, O Lord (saith he) I pray thee turn the counsel of Achitophel into foolishness. And what foolishness could bee more palpable, then in the wise

ording of his family to re∣serve a halter to hang him∣self?

King Asa had no time (when Zerah the Ethiopian fell upon him with a Million of men) but to betake him∣self only to this Ejaculation, O Lord it is nothing with thee to help, whether with many, or with them that have no power. Help us O Lord our God, for we rest on thee, and in thy name go we against this multi∣tude. Lord thou art our God, let not man prevail against thee. And was not the suc∣cesse as speedy in its kind, as the petition was pithy? For the Lord smote the Ethiopians before Asa and Judah to their utter overthrow.

Upon the short addresse of the Disciples to our Savi∣our

in a storm, [Master, ca∣rest thou not that we perish?] He arose and rebuked the winds, and said to the sea, Peace and bee still; and the wind ceased, and there was a great calm.] Sudden dan∣gers must have correspon∣dent remedies. And whence may they be hoped for, but from him that is alwayes present every where, and ex∣pects but our calling on him, that he may relieve us?

As you provide therefore (my Daughters) to have Hot-waters in a readinesse, or remedies appliable to sud∣den occasions, lest in the in∣terim before they can bee gotten, the party whom you wish best unto, want∣ing them, perish much

more should you have at hand and by heart, such passages of sacred Scriptures whereon to ground good wishes, and pious Ejaculati∣ons, which in infinite unex∣pected occurrences you shal occasion to make use of: such our Leiturgy hath so prick'd out for you, that you need go no further.

To instance in a few of the most obvious particulars. For raising up of a dejected or drooping soul, what may prove more animating then that we first meet with at the threshold of our Service? At what time soever a sinner doth repent him of his sinnes from the bottom of his heart, I will put all his wickednesse out of my remembrance, saith the Lord? What more effe∣ctual

to remove Gods judg∣ments for our manifold transgressions, then that of the lamenting Prophet? Cor∣rect us, O Lord, and yet in thy judgment, not in thy fury, lest we should be consumed & brought to nothing. A plainer directi∣on cannot be thought upon, for a straying sinner, then that of the hunger starved Prodigal, I will go to my Fa∣ther, and say to him, Father, I have sinned against heaven, and against thee, and am no more worthy to be called thy Son. Your children, and your rudest servants are ac∣quainted from the Leiturgy, with these piercing Petiti∣ons, O Lord open thou our Lips, and our mouth shall shew forth thy praise. O God make speed to save us, O

Lord make haste to help us. O Lord shew thy mercy up∣on us, and grant us thy Sal∣vation. O Lord deale not with us after our sins neither reward us after our iniquities. From our enemies defend us O Christ, graciously look upon our affliction: with the like.

These are made familiar to them by often repetition, which those that term shreds and porrage, little think upon the short Ejaculation of Da∣vid, I have sinned against the Lord, that had presently this return, The Lord hath put a∣way thy sin, thou shalt not dy. Or that of the simple Publi∣can, God, be merciful to me a sinner; and the sequel of it, that he went down to his house, rather justified then

the vaunting Pharisee for all his eloquence. And this is an advantage in such short Ejaculations, that they are not so liable to distractions, as longer Prayers, and are more easie to be remembred of all, and ready to be used when space and place may not be had for longer pray∣ers.

To give a touch in some few particulars.

At our first awaking, in the morning, who may not with heart, and hands, and eyes lifted up to heaven, say, Lord lift thou up the light of thy countenance upon us? and welcome the appearance of the light with this or the like Ejaculation, God be merciful unto us, and blesse us, and shew us the light of thy countenance,

and be merciful unto us? In cloathing of our selves, how becoming would that be of the Apostle (which converted a holy Father) to be fitted to the occasion? The night is passed, and the day is at hand, Grant, O Lord) that I may cast off the works of darkness, and put on the Armor of Light, that I may walk ho∣nestly as in the day; not in rioting or drunkenness, not in chambering or wantonnesse, nor in strife or envying; but that I may put on my Lord and Saviour Christ Jesus, (more necessary to cover my souls nakedness, then appa∣rel is for my body) and not to make such provision for the flesh (as is commonly u∣sed) to fulfil the lusts there∣of.

In like manner, far be it from Superstition, when we wash, to pray, Wash me throughly from my wickednesse, and cleanse me from my sinne: for I ac∣knowledg my faults (O Lord) and my sin is ever before me.

At our going forth; Shew me the way that I should walk in, for I lift up my soul unto thee.

At the hearing of a Clock, or looking on a Watch, or a Dyal, Teach me, O Lord, to number my dayes, that I may apply my heart to Wis∣dom.

At the undertaking of a∣ny work of our vocation. The glorious majesty of the Lord our God be upon me; Prosper thou the works of

my hands, O prosper thou my handy work; which if wee cannot desire with a good conscience, a stop must be made, and the business not undertaken.

Last of all, upon our death-beds, old Jacobs Eja∣calation will be acceptable, and comfortable, O Lord, I have waited for thy salva∣tion. With old Simeons in the New Testament to bear it company, Lord, now lettest thou thy servant depart in peace, because mine eyes have seen thy Salvation, in know∣ing and depending upon him for my Redemption, my Lord and Saviour Christ Jesus. Whose praier in giving up the Ghost, must be ours at the last gasp, Father, into thy hands I commend my spirit:

The happiest conclusion that all our Devotions can bring us unto. In the interim, we shall meet with in this vale of misery many passages to be lamented at, which how it may be performed, the next Title suggesteth.

CHAP. VI. Of Lamentations, and complaints on sad Ob∣jects.

WE read in the Old Testament of the Roll of a Book, wherein was written, within and without, Lamenta∣tions, and Mourning, and Wo. And in Ramah was there a voice heard, (as it is repeated in the New Testament) La∣mentation and weeping, and great mourning, Rachel weep∣ing

for her children, and would not be comforted be∣cause they were not. The taking up of a lamentation is a Scripture phrase, and the practice of it usuall. La∣mentations are prescribed for Tyre and Pharaoh. Saul hath a set lamentation penned by David for his sad overthrow, and his brave son Jonathans, upon cursed mount Gilboa, in which the Daughters of Israel are called upon to weep over them, under whom they had injoyed such Orna∣ments and happiness. But all the singing men, and sing∣ing women, must by an Or∣dinance in Israel, speak of Josiah in their Lamentations, who was slain at Hadradrim∣mon, in the valley of Me∣gidde: whereof the Prophet

Jeremiah was the Pen-man, from whom wee have those inimitable Lamentations, for the ruines of the Church and State that fell out in his time, O that my head were waters, and my eys a fountain of tears, that I might weep day and night for the slaine of the Daughter of my people. Cut off thy hair, O Jerusalem, and cast it away, and take up a Lamentation in the High-Places. Is it nothing to you, all ye that passe by? behold and see, if there be any sor∣row like unto my sorrow. Then he turnes unto the Lord, Be∣hold, O Lord and consider to whom thou hast done this: shal the women eat their fruit, and the children of a span long? Shall the Priest and the Prophet be slain, and that

in the Sanctuary of the Lord? How cold are all Heathen Poets and Orators, compared to these burning expressi∣ons? Isaiah had the like before for the desolation he foresaw should come upon his Country for their sins. Look away from me, for I wil weep bitterly. Labour not to comfort me, because of the spoiling of the daughter of my people. And Alas, alas is the burthen of the Lamenra∣tion, foretold by Amos in the like case, which the Citizens and Husbandmen, and all those that are skilful in wail∣ing must take up, when the Lord is angry, and poureth out the Vials of his punish∣ments upon them. Such bread of tears, and drink min∣gled with weeping, the Pro∣phet

David often made his Kingly repast, when the floods of Belial made him a∣fraid; and mark how ear∣nest and passionate he is indi∣vers addresses to God, which pierce the highest heavens to extort (as it were) a blessing. Will the Lord absent himself for ever, and will he be no more intreated? Is his mer∣cy clean gone for ever, and his promise come utterly to an end for evermore? Hath God for∣gotten to be gracious, and will he shut up his loving kindness in displeasure? And what consorts more with the mi∣series of these lamentable times, then that of the sixti∣eth Psalm? O God thou hast cast us out, and scattered us abroad, thou hast also been dis∣pleased; O turn thou unto us

again. Thou hast moved the land, and divided it: heal the sores thereof, for it sha∣keth: thou hast shewed thy peo∣ple heavy things, thou hast given us a drink of deadly wine.

When you therefore con∣sider (my Daughters) which I will you seriously and consci∣onably to do, the irreverent contempt, and worse then heathenish profaneness, that is fallen of late upon Gods Worship, under a pretence of exacter teaching, and pu∣rer Reformation, you may betake your selves to that complaint of the Psalmist, Help (Lord) for there is not one godly man left, the faith∣ful are minished from a∣mong the children of men; the wicked walk on every side,

when the vilest men are exal∣ted. And turn that reproof of our Saviour into a neces∣sary Prayer. O Lord, thy house should be called, and so ever acknowledged to bee the House of Prayer, but behold, it is now made, not only a Den of Thieves, but a Stable for horses, and a Re∣ceptacle for Zims and Ohims, and daughters of the Owles to act their parts therein. Men of worse then Heathenish conditions are come into thine inheritance, thy holy Temple have they defiled, and made thy Jerusalem an heap of stones, &c.

2. When you recount with your selves, Things consecrated to God to be a∣lienated to cursed uses, the shepherds smitten, the flocks

scattered, and that not by strangers, but at home in the houses of our friends: how seasonably will that bee thought upon out of the se∣venty fourth Psalm, O God, why art thou absent from us so long? Why is thy wrath so hot against the sheep of thy pasture? — Thine ad∣versaries roar in the midst of the congregations, and set up their banners for tokens, breaking downe the carved works (set up for thy Wor∣ship) with axes and hammers. Let us make havock of them altogether (say they) root them out, that they be no more a people, that we may take the houses of God into our own possession. Is it not time therefore for all good Christians to cry out.

Arise O Lord, and maintaine thine own cause; remember how the foolish man blasphe∣meth thee daily.

3 At the dismal specta∣cle of this flourishing Com∣monwealth, so late famous amongst neighbor Nations, and now so ruinated, who can chuse but take up those Lamentations of the Pro∣phet? My bowels, my bow∣els, I am pained at the very heart; my heart maketh a noise within me, I cannot hold my peace, because thou hast heard (O my soul) the sound of the Trumpet, and alarm of War, destruction upon destru∣ction, for the whole land is spoiled.— And all this is done by foolish children, who are wise to do evil, but to do good they have no knowledg.

4. And may not our owne particular sufferings turne us to the lamentable expressions of the 69 Psalm? Save me O God, for the wa∣ters are come into my soul; I stick fast in the deep mire, where no ground is: I am come into deep waters, so that the flouds run over me. Thy re∣buke hath broken my heart, I am so full of heaviness. I looked for some to have pity on me; but there was no man, neither found I any to comfort me. And surely, the perfi∣diousness of friends, the fraud of flatterers, and the impudent insultations of the basest of the people, may

5. Put us upon Jobs com∣plaint, They who are younger then I have me in derision,

whose fathers I would have disdained to have set with the dogs of my flock. They were cried after as a thief— They were the children of fools and base men. — But now I am their song, —they abhor me and flee from me, and spare not to spit in my face.

6 Upon survey and sense of our own disabilities, to procure the least refreshing to our galling grievances, how feelingly may that of Isaiah vent our sorrowes? My leannesse, my leannesse, wo unto me, the treacherous deal∣ers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously. Fear, and the snare, and the pit, are so ordered upon us, that he who flyes for fear shall fall into the pit, and he

that cometh out of the midst of the pit, shall be taken in the snare.

7. Last of all, If Davids eyes gusht out with water, be∣cause men kept not Gods Law, what rivers of tears should run down our cheeks, at the beholding of our obsti∣nate offending under the rod of Gods confounding pu∣nishment? Even in the sight of Moses and the lamenting congregation by reason of the plague amongst them, an impudent Zimri will trace a∣long with his shameless Coz∣bi. In stead of true humilia∣tion, we shall have obtru∣ded, deluding dissimulation, and dogs shall prove more pitiful to disconsolate Laza∣rus, then purple Dives or any of his full-fed attendants. To

all which what have we to say? but, O God, to whom vengeance belongeth, Thou God to whom vengeance belongeth, shew thy self, &c. and to comfort our selves in this, that in Sodoms destru∣ction from heaven, Lot shal find a protection to escape. And Baruch shall obtain his life for a prey in all places whithersoever he goes. In the destruction of that Temple and City, which was the beauty of the whole earth, a Mark shall be set upon those that sigh and cry for all the abominations that they see committed, that so in the day of vengeance they may be passed over, & preserved. Whereupon we may safely conclude with the experien∣ced Psalmist, as much in this

kind, as any of Gods chil∣dren, They that sow in tears, shall reap in joy. He that now goeth on his way weeping, and beareth forth good seed, shall doubtlesse come again with joy, & bring his sheavs with him. For expressing of which rejoycing, we may use for a Directory the Helps that fol∣low.

CHAP. VII. Of Excitation, or Incouragements to all kind of Christian cheer∣fulness and Ala∣crity.

SUch is our stupid dul∣nesse since the Fal, and loathing averfenesse from all goodnesse, that though it be erected by grace and directed in the plainest

paths that lead to happiness, yet without continual goad∣ings on, it will look back with Lots wife, and be like the Horse and Mule, which will follow us no longer then they are drawn to it with the bit and bridle in our hands. Hence the Psalmist being ex∣ceeding sensible of this ori∣ginal Lethargy, no lesse then seven times in one Psalm sues to the Physician of our souls for spiritual quickning, A∣qua vitae, in these and the like expressions; Quicken me, O Lord, according to thy word;—in the way;—according to thy loving kindnesse. And the blessed Apostle thinks it not enough to put his Scho∣ler Timothy to indure hard∣nesse, except he joyned with it, the stirring up of the

gifts which God had given him, and improving them to the utmost in the vocati∣on the Church had set him. When the people told blind Bartimeus (whom they had blamed before for his bal∣ling) that our Saviour made a stand, and called for him, O how nimbly the blind beg∣ger bestirs himself! off goes his garment, up hee starts, scrambles to Jesus as well as he could, was presently heal∣ed and followed after with all alacrity, praising the heavenly Donor of so inesti∣mable a blessing. Such cheerful and confident ala∣crity, the Lord himselfe in peculiar manner gives in charge to General Joshuah, Have not I commanded thee? Be strong, and of a good cou∣rage?

be not afraid, neither be thou dismayed, for the Lord thy God is with thee whither∣soever thou goest. Amongst teeth, as spears, and arrowes, and tongues of his enemies as sharp as swords, and nets to entangle his foot, and pits to swallow his whole body, observe how the Prophet David chears up himselfe, My heart is fixed, O God, my heart is fixed. I will sing and give praise. Awake up my glory, awake Lute and Harp, I my self will awake right ear∣ly. And this is the ready, the willing, the cheerful Worship, the dancing of the heart for joy, the praising of God with the best member we have, that was prophesied to be performed after our Savi∣ours erecting his Church of

Jewes and Gentiles, In the day of thy power the people shal offer thee free-will offerings, with an holy Worship (or as our latter translation hath it) thy people shal be willing in the day of thy power, in the beauties of holinesse. The dew of thy birth is of the womb of the morning, gentle, for the descending in drops innumer∣able.

For putting life into, and hearting this Free-will Worship, which is only ac∣ceptable unto God, when it proceeds according to his own Directory, three things in the Scripture & our Church Book, are especially to be taken notice of.

1. Proclamations from God.

2. Excitations of our selvs.

3. Incitations of o∣thers.

I. Of those which may be termed cheerful Proclamati∣ons, you may take notice of these seven especially.

1. Of that wherof King Da∣vid is made the Herald, Come ye children, hearken unto me, and I will teach you the fear of the Lord. Your Teacher shall be a King and Prophet, your Teaching shall be gra∣tis; your Learning shall be such as shall make you eter∣nally happy.

2. And because (per∣chance) to some it may come more plausibly from the de∣liverance of a woman, Solo∣mon the son brings in wisdom bestirring her self, and send∣ing abroad her maidens to invite all desirous to learn, to

a great feast in her stately house, erected upon seven pillars, Whoso is simple (She proclaimes in the highest pla∣ces of the City, where it is like∣ly of the greatest Audience) whose is simple, let him turn in hither, and he that want∣eth understanding, come eat of my bread, and drink of my wine which I have min∣gled.

In the third place, that of the Prophet Isaiah would be diligently hearkned unto, Ho every one that thirsteth, come ye to the waters, (for spiritual refreshing, which is infinitely beyond all car∣nal comforts) come ye, buy and eat, come ye, buy wine and milk without money and without price. Wherrfore do ye spend money for that which

is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight it self in fatnesse.

And to prevent all sur∣mises that a pious life is ac∣companied with sadnesse, and lays a tye upon us, which would abridge us of all cheerful society, the Pro∣clamation of our Saviour himself, doth (fourthly) as∣certain us to the contrary, Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoak upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls: for my yoak is easie, and my burden is light. This is taken into our Leitur∣gy

for a chief ground of the Excitations that are set before the partaking of the Lords Supper, Lift up your hearts, We lift them up unto the Lord. Let us give thanks unto our Lord God, It is meet and right so to do. Up∣on this,

5. The great Kings Invi∣tation of all sorts to his wed∣ding Supper of his Son, would bee most seriously hearkned unto, Behold, I have prepared my dinner, my Oxen and my fatlings are kil∣led, come unto the marriage: and not turn it off with ex∣cuses of absence, or profane it by irreverent intruding without a wedding garment, for this shall never passe without an heavy cen∣sure.

Neither is the sixth Pro∣clamation of lesse conse∣quence, Come out of her, my people, that ye be not par∣taker of her sins, and that ye receive not of her plagues. Take it how you will, either for clearing your selves from the Babylon or confusions of Popery, or of Schismaticks, or of wretched worldlings, the case is of such conse∣quence, that the not abando∣ning of such Societies, will make us uncapable of the priviledges of the

Seventh and last Proclama∣tion, And the Spirit and the Bride say, Come; and let him that heareth say, Come; and let him that is a thirst come. And whosoever will, let him take the water of life freely. What sense is so benummed, what

affection so bewitched, what heart so stupified, that such proffers, if they win not, yet at least will not retard from the desperate courses, which the world, the flesh and the divel continually put us up∣on?

To strengthen those gra∣ces so freely offered. These Memorandums or Mementoes may do well to bee had in a readiness.

1. Remember thy Creator in the days of thy youth; while thou hast abilities and op∣portunities to do it; for thou knowest not how soon thou mayest bee deprived of them.

2. Remember Lots wife; fall not back from a good course wherein thou art, lest thou be at a losse, which

thou shalt never be able to recover.

3. Remember Dives, Lot and Lazarus. We must not think to fare well here, and never to be called to an ac∣count hereafter.

4. Remember the Sab∣bath to keep it holy; not in hearkning so much after o∣ther mens undertakings in speaking, as the worshipping of God our selves in the beauty of Holinesse: Con∣sidering one another to provoke unto love and good works, not forsaking the assembling of our selves together (as the man∣ner of some is) but exhorting one another; so much the more as we see the day ap∣proaching. This will draw on the

Fifth Memento, Remem∣ber

that Jesus, of the seed of David, was raised from the dead, having spoiled princi∣palities and powers, and made a shew of them openly; try∣umphing over them by himself in his Crosse; thereby free∣ing us from Satans slavery, and purchasing to us an im∣mortal Kingdom. In tra∣velling to the possession of which, we must labour to support the weak; and take the

Sixth Memento of our Saviour with us, It is more blessed to give, then re∣ceive.

And yet when all this is done, to keep us from undo∣ing all again, that Memento of Jude in the last place will be necessary, Beloved, re∣member the words which were

spoken before of the Apostles of our Lord Jesus Christ, that they told you, that there should be mockers in the last times; who should walk after their ungodly lusts. But how shall we discern them from honest men, seeing they varnish all their actions with the exqui∣site veile of holinesse, and hold forth their zealous pro∣jects with the most taking professions of Saintship? The nineteenth verse will there tell us in down right termes, These be they that seperate themselves, sensual, having not the spirit. The Separatists, Libertines, and Enthusiasts of this ages spaw∣ning, which some suspect to have affinity with the three frogs issuing out of the mouth of the Dragon, the

beast, and the false Prophets, which set Kingdomes and States against the Lamb, and his followers, until in the bat∣tel of Armageddon they be utterly defeated.

Here the like number of Caveats may be put in, and all from our Saviour imme∣diately. As

1 Take heed that no man deceive you by putting false Christs and false Prophets up∣on you.

2 Take heed what you hear, and how you hear.

3. Take heed of vain∣glory in your best works, of Almesdeeds, Fasting, and Prayer.

4. Take heed that the light which is in you be not darknesse, by aiming at wrong ends, and over-prizing

your Sanctity in comparison with others.

5. Heed also must bee taken of men, by joyning the Serpents wisdome with the Doves innocency; which intimates that which the Prophet Jeremiah hath more at large, Take heed every one of his neighbor, and trust ye not in any brother; for eve∣ry brother will utterly sup∣plant, and every neighbor will walk with slanders.

6. Take heed and be∣ware of covetousnesse; for the abundance that a man hath makes him not happy, but the well bestowing of it; which basely neglected, proves oftentimes the bane of the owner, and a booty for those that will wickedly set it packing.

7. You that are better advised, Take heed to your selves, lest at any time your hearts be overcharged with surfeiting, or drunkennesse, or cares of this life, and so that last day come upon you una∣wares: for as a snare shall it come on all them which dwell on the face of the whole earth.

But enough hath beene spoken, if it be well remem∣bred and practised. But what wil Caveats, Memento's, or Edicts from heaven avail, if we be wanting to our selves, and bend not an ear to hear, or a heart to entertain what the Spirit saith unto the Churches, and in them to us in particular?

II. Here then come in, these Excitations which a∣mong

Divines are called So∣liloquies, in which, by re∣flecting upon our selves in what condition soever we are, we set the superiour fa∣culties of our souls, that is, the Understanding and Will, to comfort and cheare up our drooping senses and con∣sciences, upon heavenly prin∣ciples that will never faile. And herein a Lanthorn to our feet, and a light unto our pathes, we have the Prophet David in so many passages, that it may distract us in which especially to in∣stance. In the midst of his devouring canibal enemies, that came upon him to eat up his flesh, how cheerfully doth he rowze up himself? The Lord is my light and my sal∣vation, whom then shall I fear?

The Lord is the strength of my life, of whom then should I be afraid. Upon the scoffs of his Adversaries, that having him at an advantage, would cast him in the teeth, Where is now thy God? he reflects upon himself, and without passionate retortion, makes good his ground against them. Why art thou so vex∣ed, O my soul, and why art thou so disquieted within me? O put thy trust in God, for I will yet thank him, which is the help of my countenance, and my God. Praise the Lord, O my soul, and all that is with∣in me. Praise the Lord, O my soul: While I live will I praise the Lord, as long as I have any being I will sing praises unto my God. Such a communing with her own

heart hath the poor woman troubled with the bloody-is∣sue. If I might but touch his garment, I shal be whole. And how calmly in this kind doth Job put off the losses of his goods and children, Na∣ked came I out of my mothers womb, and naked shall I re∣turn again. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

III. Last of all, for in∣citing others; not only all sorts of people must be cal∣led upon in these and the like terms. O praise the Lord,] O give thanks unto the Lord,] O sing unto the Lord a new song.] which are as familiar as comfortable, but also beasts and senselesse creatures must be fetcht in to bear a

part, Let every thing that hath breath praise the Lord, is the close of the Psalms. Let the sea make a noise, let the floods clap their hands, Let the Hills be joyful toge∣ther before the Lord: And O be joyful in the Lord, all yea Lands: serve the Lord. These and like select pas∣sages set in our Leiturgy, made familiar to you and yours (my Daughters) may serve to make you heavenly melody in the greatest di∣stractions and affrightments this world may put upon you; for, the Lord will not fail his people, neither forsake his inheritance; but give them patience in the time of adver∣sity, until the pit be digged us for the ungodly. Bruised reeds shall not be broken,

smoaking flax shall not bee quenched; Sheep shall find green pastures, when lions hunger: the meal shall not fail in the barrel, nor the oyl in the cruse, until there ap∣peare a more plentiful sup∣ply. Cast your care there∣fore upon God (my Daugh∣ters) in all your exigencies, for he careth for you, and be content with what he be∣stoweth upon you: for he hath said, I will never leave thee, nor forsake thee. And our Saviour who tels us that in this world we shall have tribulation, and be sha∣rers with him in his fufferings cheers us up notwithstanding with this conclusion, Be of good comfort, I have overcome the world.

Notes

• 1 Cor. 2.11
• Rom. 8.15 16.
• Rom. 8.15 16.
• 1 Joh. 3.20 21
• Psal. 139.1, 2, 3, 4
• Psal. 19.12, 13, 14.
• 1 Tim. 4.2
• Isa. 14.49
• Gen. 32 6.
• Psal. 24.6.
• Cor 12.9
• 1 Sam. 1.11.
• Esth. 14.3.
• vers. 4.
• vers. 4.
• Psal. 148.12▪
• Mat. 21.16.
• 1 Tim. 5 88
• Ps. 127.1.
• Psalm 90.
• Psal. 128.
• Gen. 14.14
• Gen. 18.19.
• Gen. 24.12.
• ver. 52.
• Job. 1.5.
• 1 Sam. 2.12
• Psalm 101
• ver. 8,
• Act. 10.7
• 1 Cor. 13.14
• Jer. 23.27.
• Psalm 3.5.
• Gen. 14.19 20
• Gen. 27.38
• Gen. 32.25
• 2 Cor. 12.7
• Matt. 5.44.
• Mar. 10.16
• 1 Pet. 3.8.9
• Num. 6.23
• 2 Cor. 13, 14. 2 Th. 3.17
• 2 Tim. 3.6. 2 Tim. 4.3
• 2 Chr. 16.43
• Ephes. 5.3.
• Ps. 109.16.
• Luk. 24.51
• Matth. 25.
• 2 Sam. 6.10
• 1 Sam. 13 10
• Mat 10.12 13
• Judg. 6.12
• Luke 1.29.
• Ibid. v. 41.
• 2 Sam. 25.14.
• Ruth. 2.4.
• Pray. 15.5.
• Rom. 12.18
• Luke 10.4.
• 2 Joh. v. 10
• 2 Cor. 11.3.
• Zech. 3.2 Jude v. 9
• Hos. 8.7 Job 8.14.
• Isai. 14.23 39 6
• Chap. 5 13.
• Chap. 5.19.
• Chap. 3.16.
• Luk. 24.44
• Mat. 26.3. Mar. 14 26
• 2 Chr. 29.30
• Acts 16.25
• Luke 2.13.
• Acts 20.27
• chap. 1.
• Ver. ••5.
• Ver. ••5
• Ver. 6.
• Ver. 1.
• Ver. 2.
• Psal. 139.5
• Psal. 73.27 & 37.38.
• Exod. 38.8
• 1 Ki. 18.39
• 2 Sa. 17.23
• 2 Chr. 14.11, 12
• Mark 4.38.
• Ezek. 46.2.
• Ezek. 8.21.
• Jer. 10.24.
• 2 Sa. 12.13
• Psalm 4.7.
• Psal. 67.1.
• Rom. 13.12
• Psal. 51.2
• Psalm 143
• Psal. 9.12.
• Ibid. v. 17
• Gen. 49.18
• Luk. 23.46
• Ezek. 2.10.
• Matth. 2.18
• Jer. 7.29. Ezek. 19.1. & 26.17. & 27.2. & 28.12. & 32.2.
• 2 Sam. 1.22
• 2 Chr. 35.25
• Zac. 12.11.
• Jer. 9.1.
• Jer. 7.29.
• Lam. 1.11.
• Chap. 2.20
• Isai. 22.4
• Chap. 5.16
• Psal. 8.5 Psal. 102.9
• Psal. 77.7
• Psalm 60.1
• Psalm. 12.1
• Ver. ult.
• Mat. 21.13
• Isai. 34.14.
• Psalm 79.1
• Zach. 13.6.
• Psalm 74.1
• Psal. 83.12
• Psal. 74.23
• Jer. 4.19
• Psalm 69.1.
• Ver. 21
• Chap. 30
• Chap. 24.16
• Psalm 119
• Num. 25.6
• Luke 16.
• Psalm 64.1
• Gen. 19 16
• Jer. 45.5
• Ezek. 9.4
• Rev. 7.
• Psal. 126.6
• Gen. 19.20
• Psal. 32.10
• Psal. 119.25, 37.88
• 2 Tim. 2.3.
• Ibid. c. 1.6.
• Mar. 10.46
• Ver. 50
• Josh. 1.9.
• Psal. 57.5
• Ver. 1
• Psal. 108
• Psal. 28
• Psalm 110
• Psal. 34.11
• Prov 9.1
• Isai. 55.1
• Mat. 11.28
• Matt. 22.4.
• Matth. 7.
• Rev. 18.4
• Rev. 22.17
• Eccles. 12.1
• Luk. 17.30
• Luk. 16.25
• Heb. 10.25
• 2 Tim. 2.8
• Gol. 2.15.
• Act. 20.35.
• Jude v. 17.
• Rev. 16 1••
• Mark 13.5.
• Mat. 24.7.15
• Mark 4.24 Luke 8.18.
• Matth. 6.
• Luk. 11.35
• Mat. 10.16 17
• Jer. 9 4
• Luk. 12.15.
• Psal. 27.2
• Psal. 42.12.
• Ps. 42.14, 15
• Psal. 43.5, 6
• Psal. 103.1.
• Psal. 146.1.
• Mark 5.26. Matth. 9.21
• Job 1.21.
• Psalm 150
• Psal. 94.13, 14
• Isai. 42.3.
• Psal. 34
• 1 King. 17.
• 1 Pet. 5.7.
• Joh. 16.33