English Puritan & Reformed

Abba Father - Concerning Private Prayer

Elnathan Parr (d 1622) · 11,182 words · 50 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A09024.0001.001

Project Note

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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

ABBA FATHER: OR, A PLAIN AND short direction concerning Private Prayer.

Also, SVNDRY GODLY ADmonitions concerning Time, and the well using of it.

By ELNATHAN PARR, Minister of the Word.

Rom. 8.15.

Ye have received the spirit of Adoption, whereby we cry, Abba Father.

Ephes. 5.16.

Redeem the time because the days are evil.

LONDON Imprinted by F. K. for Samuel Man, and are to be sold at the sign of the Swan, in Paul's Church-yard. 1618.

TO THE VERY HONORABLE and most worthy Lady, the Lady Jane Cornwaleys, wife to the very Noble and Religious Gentleman, Master NATHANAEL BACON, Esquire, Grace and Peace.

P Raier is the true Christian proper element, without which he can no more live, then without fire: Breath is the instrument of the life of the body; Prayer is the breath of the soul: I have observed in many a difficulty of this breathing, which I have endeavored according to my simple skill, something to remedy by this direction.

I humbly desire your Ladyship to give it leave to pass under your worthy Name: I confess it can be no ways useful to you; but it may be to weaker Christians, who are yet as babes newly beginning to cry, Abba Father.

Herein I present my thankful mind to your Ladyship, whose great favors and encouragements, my deserts can never equal. I daily pray for your Ladyship, that as God hath highly advanced your Name on earth for godliness, so he would in the time appointed, glorify your soul in heaven, for the merits of your Jesus.

Your Ladyship's devoted servant in all humble observance, ELN. PARR.

TO THE CHRISTIAN READER, increase of all good gifts.

T O condemn a set form of prayer, argues want of sobriety and wisdom. In public prayers in the Congregation it is necessary to have a prescribed form called Liturgy, or Divine Service, which for more ease of memory is to be read out of the book. The ancientest Fathers (in the peace of the Church) have by their practice so judged it: many Councils have approved it, and the best reformed Churches follow it.

As for private prayer of one Christian alone, it is more expedient that it be uttered without a book; and the most complete performance of that duty is, when a Christian is able not only to repeat and apply to his own soul and conscience a prayer conceived by another, but also upon fit matter, and heads suitable to the occasion, to conceive and utter prayers of his own. Yet seeing there are many to whom God hath not given memory and understanding fitting, to express in a continued speech the desires of their hearts; for such have I written this direction.

The reason why I have undertaken this business, considering there are so many good Prayer-books in every man's hand, is, first, because, though it be commendable to use a book, yet it is more comfortable to pray of our selves, whose wants may be such, as that we shall hardly find them sufficiently expressed in any book: for every man is best acquainted with his own heart.

Secondly, a man may be cast into prison, and his book taken from him: how uncomfortably must he needs pass his time, if he cannot pray without his book. The book cannot be used in the dark, when we may have just occasion to pray. The book may be forgotten, or lost: but if thou attainest this gift, thou canst never loose it, unless thou loosest thyself.

For these reasons I commend this Treatise to thee, which I could have amplified further, and it may be, clothed it with a more elegant style. But I aimed at thy profit, remembering that I directed beginners, for whom shortness and plainness are most fitting.

If thou profitest by this which I here propound to thee; praise God: and in thy prayers forget not him, who hath at least endeavored to further thee. If thou profitest not; yet I have done my good will, for the which I desire thee to love

Thy true friend in Jesus Christ, Eln. Parr.

Abba Father. OR A PLAIN AND short direction concerning private Prayer.

P Rayer is a holy conference of a godly mind with God, whereby believing, we ask things necessary, and give thanks for benefits received.

Prayer is either

Mental only, or
Vocall also, this
- 1. Extraordinary, or
- 2. Ordinary, this
  - 1. Public, or
  - 2. Private, this
    - 1. Less private with the family.
    - 2. More private, by one alone.

Public is that which is used in the public Congregation, by the Minister with the people.

Private is that which is used by private persons in private places; of this is this present Direction.

It is a great blessing, that God will vouchsafe to attend and receive our devotions poured forth in any private place.

Great Personages require places suitable to their Greatness: but thy great God respects not the place, how mean so ever, but the necessity of his servant.

Where there is a Jeremiah, a Daniel, or a Jonah; a dungeon, a Lions den, the belly of a Whale are godly Oratories.

But remember, that never any man prayed well privately, who contemned or neglected the public prayers in the Church.

For the comfortable performance of this private service, two things are to be considered:

viz.

1. Preparation.
2. Execution.

Preparation is an holy and considerate fitting our selves for this duty.

This is necessary in a threefold respect.

1. Of the person before whom we present our selves, which is the Almighty.
2 Of the importance of the thing it self, which is a special part of divine worship.
3 Of the consequence of this duty, which is the obtaining of things needful, for this and a better life.

Unto this preparation seven things belong.

1 First, a fit place, which must bepriuat : Christ himself went into a mountain alone to pray : and into a solitary place . So Peter went up to the upper part of the house : not but that it is lawful to pray everywhere . But priuacy is to be chosen, that being sequestered from company, we may the more fully descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind.

2 Secondly, a fit time. All times are for this exercise ; even the night is a sweet time for prayer, as David's midnights practice , and our Saviors whole nights spent in prayer do testify.

Thou canst not always, but at certain set times speak to great men: but thou mayest always speak to thy God.

Yet for set and ordinary prayer, some choice of time would be used: I think it to be most comfortable to begin and end the day with prayer; as the ordinary sacrifice of the Jews, was morning and evening instituted by God.

3. Thirdly, a freedom of mind from thoughts of the world, and the affairs thereof: for earthly things are heavy, and their thoughts depressing, which hinder the ascēt of the mind to God.

4 Repentance and a holy purpose of obedience . They must needs distrust to receive that which they desire, who purpose not to do that which God requires. The cry of our unrepented-for sins, is louder then the cry of our voice. As in a wound a plaster prevails not, while the iron remaineth within; so neither prayer, while sin rankleth within.

5. Fifthly, Reading; I would advise that before prayer, there might be reading of a Chapter in the Bible, or a Psalm, if business permit, both for the increase of knowledge, and for the better calling home of the mind to the business in hand.

6 Sixthly, Meditation. The Prayers called Eiaculations, which are sudden liftings up of the heart to God, upon manifold occasions occurring every day, come not within this consideration: but set prayer requires sometime to be specially employed this way. As the Musician first tunes his Instrument, before he play upon it: so both the mind would be put in frame, and the matter forethought, when we petition to God.

Do no temporal business rashly: more especially when thou speakest to God, be not rash with thy mouth, lest thou take God's name in vain; which many times comes to pass by vain repetitions, by words, idle, improper, and: without sense; when we dare so suddenly enter into this action.

Meditation therefore is necessary, which must be five fold.

1 Of the Majesty of God no move reverence. As mortal men endure not the saucy and vnrespectfull carriage of suitors: so GOD much more requires, that we should serve him in fear , as David in fear will worship toward his holy Temple .

2 Of his mercy, power, and truth, to breed confidence; for he that doubteth, receiveth not .

3 Of the excellency of the benefits we desire, to make us willing; which are the favor of God, forgiveness of sin, sanctification, and eternal life.

4 Of our own necessities and wants to make us fervent: for as tart sauces sharp̄ the stomach; so the due pondering and sense of our wants, whets off the dull bluntnesse of our affections, and sets an edge on them to prayer.

5 Of the words and whole frame of our speech, that we may offer a reasonable sacrifice, and pray with understanding.

7 Seventhly, Religious fasting is a notable help to prayer, and is often commended to us in the Word; which is either public or private.

Private is a voluntary abstaining from dinner or supper, or both, as our bodies will bear, and from all delicacies for one day or moe, undertaken to make us the more fit for prayer, and the severe practice of repentance.

But this is a preparative and help for extraordinary, not for ordinary prayer.

When there is occasion of this, remember three things.

1. The time of the use of it.
2. The ends of the use of it.
3. The conditions of the use of it.

1 The time is, first, either of some great calamity; secondly, or of extraordinary repentance for some special sin; thirdly, or when we desire to obtain some special grace.

2 The ends in fasting are two:

First, a fitting our selves to prayer, that we may be the more lively and earnest.

Secondly, that it may be a help and a testimony of our sorrow for sin, and of our humiliation before God .

3 The conditions are three.

1 That it be not superstitious, for in it self it is no part of GOD'S worship. The Kingdom of heaven is not in meat and drink .

2 That it be not with the opinion of merit; for whether we eat or eat not, we are neither the more nor the less acceptable to God .

3 That we fast from sin, otherwise our fasting is Pharisaical, not regarded .

Thus much of preparation, now of the other part, which is execution.

In the execution or performance of this duty of prayer, I consider two things,

1. The matter,
2. The form.

The matter of our prayers must be only that which is according to God's revealed will , the sum whereof is comprised in that divine form, left unto the Church by our Savior Christ, called the Lord's Prayer, and may be reduced to three heads.

1. God's glory, with the removing of the cōtraries.
2. Our own salvation, with the removing of the cōtraries.
3. The use of this life. with the removing of the cōtraries.

The form is either

1. Inward or
2. outward.

First, to the inward, six things are requisite.

1 Sinceritie of our desires, that we pray not for fashion like hypocrites, but with honest hearts.

2 Feruency. Such prayers obtain , which he is not worthy to do, which asks in that manner, as he cares not to receive. GOD loves an importunate beggar. Prayers are Incense which must be offered with fire.

3 Faith, whereby we certainly believe and expect the performance of our requests. God is provoked when we beg that which we look not to receive: our faith is grounded;

1 On the promise, truth and power of him who hath promised.

2 On the fatherly affection of God; for if he be our Father, he will much more then our earthly fathers give us good things .

3 On the merit of Christ, which is infinite.

4 Patience, whereby we willingly submit our selves to God's will, both in regard of the things we ask, and of the time and means of receiving.

Things that directly concern God's glory, and are necessary to salvation we must expect absolutely: but things transitory, with this condition (if God see them to be good for us). Better knows the Physician what is good for the sick, then the Patient: yea many times he blesseth us exceedingly, in not doing our will, but his own.

Wish not that to be granted which thou wilt; but labor thou to will that, which it pleaseth God to grant.

It is less grievous not to obtain that which thou wilt, then to will that which is not fit for thee to obtain.

For the time; we must not prescribe unto God, but wait upon him.

5 Perseverance: God sometime defers the grāting of our requests; not that he despiseth us, but for our exercise, that we may be the more earnest till, and the more thankful when we have received. Things dearly bought are dearly esteemed.

Somtime God grants us not that we ask, but that which is better, as in the example of Paul .

Grace to stand in temptation, is better then deliverance. And faith is a surer rule of our exauditiō, thē our sense.

6 Charity: to pray for others as well as for our selves: for the King and Queens most excellent Majesty's, and for their children, and for all men , for our very enemies and persecutors , as did our blessed Savior , and the Proto-martyr Saint Stephen : for wicked men, as Abraham for Sodom . If he for Sodom, where was but one Lot, much more we for Jerusalem, wherein are so many the sons and daughters of God.

He that is not with men in the charity of Brethren, shall not be with God in the number of sons. These only can cry Abba Father, and are heard.

The whole Church prayeth for thee, pray thou for it.

The outward form is in two things,

1 Compositiō. and
2 Disposition.

1 Compositiō is either

1 Of the gesture of the body. or
2 Of words, to express the meaning of our mind.

1 For the first: A diverse gesture is described, not prescribed in the word: The Publican stood : Elijah sat : Hezekiah lay : Peter & Paul kneeled : Moses and Aaron fell on their faces : Solomon stretched out his hands : our Savior lift up his eyes : the Publican cast them down, and also smote his breast : David and Christ wept .

Of all these diverse gestures, I commend for ordinary, these:

1 A comely and reverent kneeling, which is a sign and help of our humiliation. The rude and unmannerly leaning, lying along, and sitting of many, especially at public prayers, is worthy to be censured, and argues an irreligious heart.

2 A lifting up of the hands and eyes; a sign and a help of our confidence and fervency.

3 Sometime a casting down of the eyes, and smiting the breast; to signify and help our dejection, and shame for our sins and unworthiness.

4 Tears also & groans would exceedingly become our prayers and praises, more then Jewels and Pearls our bodies: Tears are treasured up in the Lord's bottel ; and are forcible. .

As these, and the like gestures issue from the fervent desire of the heart: so they reflect upon the soul, whose invisible affections, by these visible actions are the more inflamed.

2 For the composition which is of words; it must be remembered, that words are not simply necessary to private prayer: as appears in the example of Moses and Anna . For prayer is not a lip-, but a hartlabour; and God hears the heart . But it is very convenient to use words.

1 Because the tongue was created principally for this use.

2 Because speech moves the senses, being to the devotion of the mind, as bellows are to the fire.

3 Because it keeps the thoughts from wandering.

In framing the speech, words may not be affected; but plain, apt, and significant: Fine words, and eloquent phrases are not that wherein God delights; but reverence, contrition, faith, and the groaning of the spirit, how homely soever the words be.

Strive more to pray with feeling, then to be eloquent. We use eloquence to persuade men; we pray not to persuade God; but

1 To show our obedience, because he hath commanded this service.

2 To testify our faith; that we depend on him, and expect from him all good things.

3 That we may be fit to receive according to our need.

Prayer is a golden chain, which God lets down from heaven; when we lay hold of it, we think we draw God to us; but indeed, we are by it drawn up to him.

Eloquent praying is lawful, if it be not affected: but verbal prayers are exceeding dangerous.

[ 2] Disposition is of the matter of our prayer:

In which we consider,

1 An orderly placing of the parts.
2 An inlargment of them.

1 Order is bea ••• full, and very necessa •• lest we use idle reap •• tions and be confus ••• things to be auold •• when we speak bes ••• wise men, much m ••• when we speak to ••• infinite God. Forwa •• of observing Order, 〈◊〉 go forward and ba ••• ward, after an vncom • lie manner, unseasonably repeating over the same things; faring like hounds at a loss; and having unadvisedly begun to speak, know not how wisely to make an end.

This kind of praying • n some degree comes •• der the censure of • abling.

Some think that we must never pray, but • pon the sudden & ex • raordinary instinct and potion of the Spirit. This is a fancy, and • hose which practice • his, cannot avoid the •• conueniences named. • esides, the multiplici • e of our wants; the slipperiness of our memory; the slowness of our conceit; the darkness of our understanding; the wandering of our thoughts, and the imperfection of our utterance, require son • fore-thoughts of th •• which we are to speak • all which weaknesses are by meditation and order much relieved.

God is the God of order, and likes not negligence or vnaduisednes in his service. Do thou study to serve him.

As the wise Preacher speaks not at all ad ••• ture whatsoever comes on his tongues end, but prepares in his mind the general parts and heads of his exhortation: so do thou in praying, lost thou offer the sacrifice of fools.

As the Carpenter being to build a house, •• ewes not his timber at adventure; but before hand projects in his mind the several rooms and parts; and accordingly prepares his timber; and lays not sparres in the foundation, nor groundsels, and studs in the roof; but fits everyone in his proper place, according to the model and plot fore-conceived in his mind: So my advice is, that before thou prayest; thou shouldest in thy mind, first propound to thyself, certain general place and heads of prayer with their order; which to be contrived in the 1. which in the 2. which in the third place, with fore-casting of some comely transitions, as doors to pass from one part to another. Secondly, all the several things which thou wouldest mention in thy prayer, to be with discretion ranged under their right and proper Generals, as for example: All things concerning faith, to be referred to that Petitiō which is for faith: and which concern repentance, to be marshalled in that Petition which is for repentance, and so of the rest.

The general heads or places in ordinary private prayer would be these at the least:

1 Confession of sin.
2 Petition,
- 1 For pardon.
- 2 For faith.
- 3 For repentance.
- 4 For directiō in our personal calling.
- 5 For perseverance.
- 6 For the Church.
3 Thanks-giving for benefies rece •• ed, which are
- 1. Spiritual, as Election, with the effects,
  - 1 Vocation
  - 2 Iusti ••••••
  - 3 San • ti ••• on.
  - 4 Hope of •• rification.
- 2 Temporal,
  - 1 Creation.
  - 2 Pro • dence in
    - 1 Health.
    - 2 Liberty.
    - 3 Food.
    - 4 Raiment.
    - 5 Friends.
    - 6 Manifold de •• rances &c.

And so to conclude with petition for preservation in the night o • day following, as is the occasion.

I bind nobody to this order, but this 〈◊〉 take to be plain for beginners.

I have referred thanksgiving to the last place, which may be indifferently used in the first: it matters not, so it be not forgotten.

Observe thine own heart: if thou find a cheerfulness and rejoicing for benefits received, then it's not vnsitting that thanks-giving should be in the •• st place: If thou findest thy heart more affected with grief for sin, then if thou pleasest, let confession of sin, and desire of pardō▪ precede Wait upon God wi •• an honest and reuer ••• heart, and the anno •• ting will help thy 〈◊〉 firmities, and teach th •• to cry, Abba Father.

An example of the parts before propounded in their order.

O Lord,

1 I confess; that I am a vile sinner.

2 I beseech thee of.

1 Pardon by Ies •• Christ.

2 O Lord, give me faith, that I may fee •• this pardon liuelily in my heart.

3 And I beseech thee •• ue me true repen • ance to amend my • icked life, that my • aith may be seen in the fruits of holy obedi • nce.

4 And whereas thou hast called me to this estate and calling (...) Direct me therein I • umbly pray thee, by • he wisdom of thy spirit, and furnish me with such necessary gifts, that I may discharge my duty to thy glory, the good of others, and the comfort of mine own soul.

5 And because Satan is a deadly enemy, and I am weak; O Lord, I beseech the forsake me not in 〈◊〉 hour of temptation; 〈◊〉 stablish my heart in grace, give me perseverance in goodness, and in the end victory by Jesus Christ.

6 This which I beg for myself, I humbly crave for thy whole Church upon earth; that it may please thee to perform all thy promises to thine elect, and to bring us all to thy heavenly kingdom.

[ 3] O Lord, thy name be forever praised for all thy love, and for all my benefits spiritual, • nd temporal, thereby • estowed upon me. And I humbly entreat thee to preserve me in safety this night, through my Lord Jesus Christ, to whom, &c. or, in whose name, &c. praying in the words of the Lord's prayer.

The same with the thanksgiving in the first place.

O Lord, I humbly thank thee for all thy favors spiritual and temporal, of the least of which I am most unworthy, by reason of my great sins: for I confess that I am a vile sinner, &c.

The enlargement of these parts followeth.

Before we particularly s ••• k of enlargemēt, be thou admonished of 2. things.

1 Feruent praying, though short, is more accepted, then long praying with coldness

The Publicans prayer was short in words, but full of sense and desire; of more worth with God, then all the long prayers of the Pharisees: for God measures not our devotions by the length, and by the outward habit of words, but by the inward meaning of the spirit.

So our blessed Savior in the garden , used but few words, but his desire, and the groanings of his spirit (wherein is the power of our prayers) were unutterable.

He that useth many words, without the desire of the heart, speaketh indeed, but prayeth not: for prayer is the desire of the heart, crying, Abba Father; words but the expressing of this desire.

The noise of our lips, without the voice of the heart, is no more a true prayer, then ringing of belles, or babbling of a Parrot.

As a body without a soul, much wood without fire; a bullet in a gun, without powder; so are words in prayer without spirit.

Prayers are as gold; in a little quantity of words, there must be a great value of spirit.

He that is fervent in the spirit, prays much, though he speak little.

2 Secondly, when thou prayest, let thy words follow thy desire.

If thou findest a dullness of spirit, and coldness of thy affections; be the shorter; and conclude with a groaning of the spirit for thy drowsiness, & with a lifting up thy heart to God, that he would look mercifully upon thee, and quicken thee. Let this be an occasion to humble thee the more; and it will be a means to work thee to more liuelinesse and fervency the next time thou presentest thyself before God. And if thou be'st truly humbled, it will drive thee to God, and thou wilt think long till the time come about, wherein thou mayest complain and pour forth thy heart before him.

If thou findest a viuacity and cheerfulness of mind, and the desire of thy heart to be strong and fervent, prompting thee with matter and words; conclude not thy prayers and praises too soon, but let thy soul take her fill of celestial delicacies in her familiar conference with God.

If the desire of the heart be weak and faint, it is not to be wearied and oppressed with words.

The enlargement of the several parts in prayer is either

1. General or
2. Particular.

The general is that which in common belongs to all the parts, and it is twofold.

1 The using of some description of God whom we invocate, from his Attributes, Promises, Effects, &c. Such a beginning hath the Lord's Prayer, Our Father which art in heaven . Thus began our Savior in the Garden Abba Father, all things are possible unto thee. Thus lehosophat begins his prayer . Thus Peter and John : look the places which are to long to be transcribed.

Such description is to be used in the beginning of our Prayers, for the helping of our faith and assurance in which we ought to pray, and may also be well used in any of the several parts when we would stir up faith.

2 A begging of audience. So David . Both these are excellently used by Hezekiah . This also may very fitly be used in the conclusion of our prayers; as thus Daniel most passionately and fervently endeth .

The particular enlargement is of each part by it self.

The arguments ordinarily serving hereunto, are the causes. The effects. The subjects. The adjuncts. The contraries. Similitudes and comparisons. Distributions. Testimonies.

There are certain ornaments also not to be neglected, for the polishing and beautifying our speech in prayer, as,

1 Comely transitions and passings from one part to another.

2 Exclamations; whē we speak of the goodness of God, thus, How great is thy goodness to them which fear thee ! When we speak of the promises, thus; How sweet are thy promises to my mouth ! When we speak of our own wretchedness, thus; O wretched man that I am ! &c.

3 Interrogations: as when David lay under a great affliction of mind, and cried out: Will the Lord absent himself forever? And will he show no more favor? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure ?

The power of these Interrogations? Who is able to express it? Whose heart ache • not in the very reading of them? How do they increase our feeling, and raise our desires!

4 Options or wishes; as if we beg for grace to obey God according to his commandments, thus; O that my ways were directed to keep thy statutes .

5 Vowes and promises, thus; Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Then will I teach transgressors thy ways, &c. And again; Deliver me, O God, and my • ongue shall sing aloud of thy righteousness. And again; O Lord open thou my lips, & my mouth shall show forth day praise. So also; Teach me, O Lord, the way of thy statutes, and I will keep it unto the end: Give me understanding, and I will keep thy Law; yea, I will observe it with my whole heart.

6 Ingeminations; thus David also prayeth, O Lord God the Auenger, O God the Auenger, show thyself; exalt thyself, O Judge of the world, &c.

And diverse others of this nature, which a devout heart will easily find out: and to this purpose, I am persuaded, its very helpesfull to be familiarly conversant in the Psalms, because David was a man of all other, of inflamed affection • , and most excelling this way.

He that desires to make trial of this plain direction, and to profit by it, may be much holpen by two things.

1. Let him endeavor soundly to understand the principles of Religion; or else he shall never be able to tell what to ask of God.
2 Secondly, if he can write, let him make a book of clean paper, and in sundry leaves, write in the top the particular parts of prayer, with their several branches, allowing a whole leaf to each part & branch; and then whatsoever excellent & special phrase or sentence he readeth or heareth of any of those parts or branches, let him refer it to his proper leaf and place. Which course if it be taken, and these pla •• s diligently studied, and now and then reuised & read over, will (in my opinion) much enable a man upon any occasion to pray with understanding, either alone, or with others to their desired comfort.

If any shall think this way to be too busy, and to require too much pains, I desire them to remember, that no excellent thing can be attained without labor; which, how great soever it should be, should not be grutched, for the attaining a faculty in this exercise, which is the refuge, and refreshing of the soul: one of the chiefest pieces of a Christians armor , and the means whereby all good things are sanctified to our comfortable use .

Seven year is holden but a convenient term, to learn the children of men earthly manual trades; let not the child of God account twice so long time to be too much, to learn the heavenly Art of outward crying Abba Father.

Here follow some examp •• of the rules of general 〈◊〉 particular enlargement •• fore delivered, (for a taste) to a young beginner.

The general enlargement, from a descript •• of God, and begging of Audience, thus:

O Almighty God the Creator of heaven and earth, and my most merciful Father in Jesus Christ, which hast graciously promised to hear thy children when they pray unto thee; O Lord I beseech thee accept, hear, and grant •• e supplication of thy •• ruant by Jesus Christ; 〈◊〉 such like.

Examples of particular enlargement.

1 Confession of sin may be enlarged, first, • y the Adiunct; secondly, by a distribution of sin; thirdly, by the effects, &c. Thus,

O Lord, I confess that I am a vile sinner.

First, being ashamed to look up unto heaven, and unworthy to live upon earth.

Secondly, for I am guilty of the sin of Adam, and more also I have committed actual transgressions without number, in breaking thy most holy commandments, omitting my duty, and doing the contrary; many sins of ignorance (which I plead not to excuse, but to condemn myself, who ought to have known thy will), and often of knowledge, which wounds my soul to remember.

Thirdly, O Lord in thy justice I have deferued such plagues both bodily and spiritual, temporal, and eternal, which thy righteous omnipotency can inflict upon abominable sinners. Or such like.

2 Petition for pardon may be enlarged.

First, by an ingemination.

Secondly, by the effects adorned with exclamation.

Thirdly, by the contrary.

Fourthly, by a testimony adorned with inrerrogation.

Fifthly, by the meritorious cause. Thus.

First, O Lord pardon, O Lord forgive, O Lord be merciful.

Secondly, blessed is the man whose iniquity is forgiven, and whose sin is covered. Blessed is the man that obtaineth thy favor.

Thirdly, O Lord enter not into judgment with thy servant, reward me not according to my ill deserving. Turn away thine anger, and make thy joyful countenance shine into my soul.

Fourthly, is it not thy promise to pardon sinners that seek thy favor? and to help them which call upon thee? O make good thy promise unto thy servant. Deare Father, for Jesus Christ his sake.

Fifthly, remember his obedience, his passion, his blood, the price whereby I am ransomed, and be reconciled, remitting all mine offenses, or such like.

2 Petition for faith may be enlarged.

First, from the efficient cause.

Secondly, from the contrary.

Thirdly, from the effects, adorned with vowing, &c. Thus,

First, O Lord I beseech thee work in me by thy holy Spirit faith to believe the pardon of my sins. It is not in my power to believe, it must be thy work in my soul.

Secondly, make me to believe, good Father, and help my unbelief▪

Thirdly, grant me a feeling of thy love in my heart, and that peace which passeth all understanding, then will I confidently come before thee, and praise thee with joyful lips, or such like.

3 Petition for repentance may be enlarged.

First, from the cause.

Secondly, from a distribution adorned with exclamation.

Thirdly, from the contrary.

Fourthly, from a comparison. Thus,

First, holy Father, grant that my faith may show it self in the sanctification of my life.

Secondly, and to this end I humbly beseech thee renew in me thy decayed image, and give me true repentance, that I may turn from all my sins, to serve thee in holiness and righteousness all the days of my life. Make me to understand mine own vileness, that I may earnestly pray for renouatiō: Ah wretch that I am! though I know myself to be an horrible sinner; and that I have ten thousand times deserved damnation; yet such is the flintinesse of my heart, that I am not sensible of my dangerous and fearful estate.

Thirdly, Abba Father, all things are possible to thee; manifest, I pray thee thy gracious power upon my heart, in mollifying the hardness of it. Make me to relent and to have remorse. Work in me a godly sorrow, and such hatred of all sin, that I may forever abominate it.

Fourthly, and grant dear Father, that I may be able as zealously to follow thy commandments, as ever I have delightfully followed and fulfilled mine own unlawful desires: or such like.

4 Petition for direction in our personal calling may be enlarged.

First, from the cause.

Secondly, from the contrary.

Thirdly, frō the effect.

Fourthly, from the Adiunct, thus.

First, O Lord in as much as thou hast ordained, that we should all live in some honest calling, and that therein we should show forth our faith and holy profession. I humbly entreat thee to direct me in this my vocation. (...)

Secondly, Lord make me conscionable, and to abhor idleness. Bless my labors; grant that the world carry not away my heart, but that I may so care for the things of this life, that I forget not that I am called to thy Kingdom. O make me so to live as one, who through thy goodness expects that heavenly inheritance.

Thirdly, let my life be to thy glory, the good of others, and mine own eternal comfort.

Fourthly, and in as much as thou hast appointed the Cross to thy Disciples; I beseech thee to sanctify whatsoever trouble it shall please thee to lay upon me, and to give me patience, and such contentedness with thy holy will, that it may not draw me from thee, but unto thee, and that under the same I may have cause to rejoice in the experience of thy favors through Jesus Christ my Lord: or such like.

5 Petition for perseverance may be enlarged.

1 From the cause.

2 From the adjunct.

3 From the contraries, when special instance may be made of that special corruption which we are most subject unto: thus,

1 O Lord let it be thy good pleasure, continually to watch over me, and to preserve me in the zealous performance of my duty to the end of my days, which without thy help I cannot do.

2 For the days are evil and dangerous, the occasions and examples of sin are infinite; Lord keep me in the faith, that I fall not away, and preserve me from the sins of these times.

3 And more then this, Satan is my deadly enemy, seeking to devour my soul, and I am weak, O Lord thou knowest: Deare Father, confound Satan, and confirm my faith: so bridle him, that he may not have power over me: so strengthen me, that I may be always able to resist and repel him: when thou shalt think it good to suffer him to tempt me, O Lord forsake me not: fail not of thy promised help, that I may not fail in my faith and obedience: make me to prevail, and by the might of thy spirit, to have victory in Jesus Christ. And whereas I am compassed about with many infirmities, specially with (...) O Deare God and Father, strengthen me here, and give me power to rule and govern my affections, and to subdue them all to the obedience of thy holy word, through Jesus Christ my Lord. Or such like.

6 Petition for the Church may be enlarged,

1 Generally.
2 Particularly.

1 Generally, by desiring the fulfilling of all the promises made unto it; as,

1. Defense.

2 Destruction of enemies.

3 Conversion of the elect.

4 Confirmation of the converted.

5 Comfort of the afflicted, by

Common calamities of
- Body
- Mind
Special, as persention.

In affliction of body, as sickness.

1 That God would sanctisie it to the furtherance of their repentance.

2 That he would give them patience.

3 That he would recover them, if it be his will: if otherwise,

4 That he would prepare thē for a peaceable departure.

In affliction of mind, that God would,

1 Pardon their sins.

2 Give them repentance.

3 Encrease their faith.

4 Defend them from Satan, and,

5 Give them an happy issue.

In Persecution, that they may be

1 Assisted with the holy spirit, and that they may

2 Boldly glorify God, in witnessing to the truth, even with the loss of their lives.

2 Particularly, by making mention of the Churches of England▪ Scotland, and Ireland that God would,

1 Pardon our crying sins.

2 Hold back his heavy judgments deserved.

3 Continue his Gospel.

4 Preserue our dread Sovereign Lord, King James, our Noble Queen the hopeful Prince 〈◊〉 &c.

5 Bless the Honorable Council, Nobility, Gentry, Judges, Justices; the Ministers of the Word and Sacraments; the Comminalty. And here we are to remember our families, parents, friends; yea our very enemies, &c.

2 Thanks-giving may be enlarged by an enumeration of benefits, according to the distribution of them before mentioned; and may be notably amplified, by the contraries, in considering how miserable we should be, in the want of those blessings, all or some, &c.

In the conclusion we may remember to ask preservation for the day or night following • aptly falling into it 〈◊〉 from the mention of the benefits bestowed upon our bodies, in the thanks-giving

1 For the day, taking occasion by similituder▪ to desire grace to walk soberly as in the day.

2 For the night, by similitude to desire to be preserved from the works of darkness, and from eternal death, and that God would give protection, and comfortable refreshing.

Both for night and day to be amplified from the shortness of • ife, and suddenness of death; and to add something for preparation thereunto. For the life of a Christian • ought to be a continue • ll meditation of death. And thus reverently to shut up all with the Lord's prayer.

A SHORT PRAIER according to the same order, gathered out of diverse places of holy Scripture; by which, as by a p • terne, may be conceived, both the manner, and the use of a Note-book, to be made and kept of those things which we read, concerning the several parts of Prayer.

O Lord my God, the Father of our Lord Jesus Christ ; I beseech thee have respect to the prayer of thy servant, and to his supplication, to hearken to the cry, and to the prayer which thy servant prayeth before thee this day . O my God, I am ashamed, and blush to lift up my face to thee my God: for • ine iniquities are increased over my head, and my trespass is grown up unto heaven . O Lord forgive , and cause thy face to shine upon thy servant, for the Lord's sake . Take away all mine iniquity, and receive me graciously; so will I render the calves of my lips . O stir me up to take hold upon thee . I believe Lord, help my unbelief , and increase my faith Seal me to the day of Redemption , and shed abroad thy love in my heart, by thy holy spirit ▪ I humbly beseech thee. Turn me O Lord unto thee, and I shall be ••• ned . Create in me a clea •• heart O Lord, and rene ••• right spirit within me . 〈◊〉 take the stony heart out 〈◊〉 my body, and give me 〈◊〉 heart of flesh, that I wi •• walk in thy flatutes, 〈◊〉 that I may be thy ser ••• and thou mayst be my 〈◊〉 for evermore . A •• whereas thou hast ca ••• me to this estate (... 〈◊〉 Good Lord grant 〈◊〉 grace, therein to worketh 〈◊〉 which is good , with q ••• etnesse, and to eat mi •••• own bread, showing all good conscience, that I may adorn the doctrine of God my Savior in all things . and in as much as thy disciples must take up the • rosse and follow thee . I way thee, Deare Father, strengthen me with all might, through thy glory ••• pow • e, unto all pati •• ce and long suffering, with joyfulness . And because Satan as a r • ring •• ion, seeketh to devour 〈◊〉 , O my God, tread down • atan under my feet ; stablish me in every good word and work , and preserve my whole spirit; soul and body, blameless, unto the coming of our, 〈◊〉 Jesus Christ. Do good thy good pleasure to 〈◊〉 on, and build the mall ••• thy Ierusalē . Good 〈◊〉 preser •• thy little flock •• whom th • n hast pr •••• the kingdom . I th ••• thee O Father, Lord▪ 〈◊〉 heaven and • arth , th •• thou hast, deliu • red, 〈◊〉 from the power of dar ••• , and translated we into 〈◊〉 kingdom of thine 〈◊〉 Sa • ue. O Lord, thou 〈◊〉 been my God from my ••• there • w • mbe Thou 〈◊〉 •• pt me • nto this, d ••• thy pr ••• dence, thou 〈◊〉 given me bread to 〈◊〉 clothes to put on . I h •• • lie praise thy name, and I beseech thee, make me dwell 〈◊〉 safety , under the shadow of thy wings , this day (or night) through Ie • is Christ; in whose name, &c. Or, to whom with thee O Father. Amen.

Thou mayest also make use of the Lord's Prayer, excellently to this purpose.

IT was given for a pattern, and special direction to the Church upon earth, how to pray.

There can be no better direction: for if we require wisdom; wisdom it self endited it: if perfection; it comprehends all the kinds of all things to be prayed for: if order; the method is divine: if perspicuous brevity; so much could not by any only-created understanding be compacted into so little: if force and power, there can be none more effectual, then that, which Jesus Christ, the Word of the Father, hath left and commended to his Church.

If thou wouldest profitably use it, Observe bese things.

1 Learn throughto understand it.

2 Bear in mind the • uerall petitions, with •• e it order.

3 Note down in thy memory, as thou wert before directed, these graces thou crauest in • very petition, giving thē their proper place, in thy book, in thy memory, and in thy prayer.

4 Fourthly, take due knowledge of thy wants in every petition; under their several heads setting down the phrases and things thou meetest with all concerning them. And specially note upon thy heart, and imprint in it the graces thou most wantest, & the wants which most do trouble thee Principally, meditate of those graces, and labor to be humbled with the feeling of those wants.

To help thee to spell 〈◊〉 this lesson out of the Lord's Prayer.

After a description of God, as before, keeping the petitions with their order, in thy mind, thou mayest enlarge thē • us.

The 1. Petition: Hallowed be thy name.

1 Here thou mayest how how God hath commanded, and it is our duty to glorify his name, in regard of our

First, Creation.

Secondly, preservation; but specially in regard of our

Thirdly, Redemption.

2 Then acknowledge,

First, thy negligence and carelessness this way.

Secondly, thy pride, in seeking thine own glory more then God's.

Thirdly, thy want of zeal.

Fourthly, such sins whereby thou hast dishonored God most, causing his name thereby to be blasphemed.

Thirdly, Desire grace, y ^e thou mayest, chiefly in all thy thoughts, words, and deeds, propound to thyself to glorify God, and to respect his glory more then even the salvation of thy soul.

The 2. Petition: Thy Kingdom come.

1 Enlarge this, by a mourning of thy soul unto God, for thy bondage under sin and Satan, amplified from the consideration

First, of our first Creation.

Secondly, of our present traitorous, and rebellious disposition, by the power of original sin, which hath wholly possessed all parts of body and soul.

2 Desire that God would

First, rescue and redeem thee out of the power of Satan, and sin.

Secondly, that he would by his spirit rule in thy heart, casting out the strong man, and dividing his spoils.

Thirdly, that he would make the affections subject to the regiment of his spirit, and renew thee according to his image.

Thou mayest make this the place of repentance.

3 Here thou mayest remember the Church, the kingdom of Christ.

The 3. Petition: Thy will be done in earth, as it is in heaven.

1 Here confess and bewail,

First, thy readiness to do thine own will, yea the will of Satan, making these the rule of thy life, and not the will of God.

Secondly, thy ignorance of God's word, which is the copy of his will.

Thirdly, thy negligence in hearing of it.

Fourthly, thy contempt shown in continuance in known sins, after admonition.

2 Then desire grace.

First, to deny thyself.

Secondly, to understand the word.

Thirdly, to love and reverence it more.

Fourthly, to make it the rule of thy life, in as much as it is the scepter of Christ's kingdom.

Fifthly, that thy conversation may be in heaven, after the example of the Angels.

Sixthly, whatsoever be the will of God for thee to do or suffer, that thou mayest always with patience and contentation say: Thy will be done.

The 4. Petition: Give us this day our daily bread.

1 Here acknowledge that thy life, preservation, and all good things come from God.

2 Confess and bewail thy

First, covetousness.

Secondly, thy unjust dealing, to enrich and maintain thyself.

Thirdly, thy distrust in the good providence of God, who feedeth the fowls, clotheth the Lilies.

Fourthly, thy earthly and worldly mind that cannot savor ought but earth and earthly things.

3 Then desire,

First, the providence of God to watch over thee for thy preservation and main tenance.

Secondly, faith to rest upon God in all estates & not upon the means.

Thirdly, not to use unlawful means.

Fourthly, that God would bless his gifts unto thee, and that thou mayst use them soberly and comfortably.

Fifthly, thou mayst here make use of the direction concerning thy personal calling.

5 Petition; Forgive us our trespasses, as we forgive, &c.

1 Here make use of the confession of sin, and petition for pardon, for faith and repentance according to the former direction.

2 Here also desire a charitable heart toward thy neighbors, as thou desirest to be forgiven, so to forgive others, and to be ready to grant the pardon thou crauest.

6. Petition; Lead us non into temptation: but deliver us from evil.

Here desire strength against Satan his temptations, and against all things, whereby thou mayst be drawn from faith in God and holy obedience, making use of that which is in the Petition for perseverance according to the former direction.

And for conclusion, as our Savior concludes with a kind of praise to God, so do thou.

The heads of thankfulness thou mayst make the graces which God hath given thee, according to every petition.

First, for making thee in any measure studious of his glory.

Secondly, for giving thee his Spirit.

Thirdly, for his word.

Fourthly, for his providence over thee;

Creating
Preseruing

thee

Fifthly, for pardon of sin: Justification, Sanctification, &c.

Sixthly, for strength in any temptation.

If thou wilt bestow some time and study to practice according to this, I cannot but be persuaded, that thou shalt find much benefit, which God grant.

To conclude, I would admonish a learner, of five things.

First, enter not upon the practice here commended, till thou hast these general projects perfect in thy head, or some other.

Secondly, in the mean time make use of some good prayer-book, and out of it get by heart such prayers as best befit thy devotion and necessities; or if thou canst not read, use some others help to read thē, or repeat them to thee; at least neglect not to say upon thy knees reverently the Lord's prayer: always provided, that thou well understand the meaning of every petition, or otherwise thou shalt take GOD'S name in vain.

Secondly, give not over this course, though thou findest it hard, but overcome the difficulty with thy diligence and pains. To give over a good exercise for difficulties, argues idleness and sloth.

All good things are hard to us, because of our corruption, and prayer of all holy exercises the hardest: we must force nature.

Children learn not to speak perfectly in a day, or a month; much less can we cry Abba Father perfectly and distinctly upon the sudden.

Redeem some of the time thou bestowest upon thy pleasures and vanities, and bestow it this way; it shall never repent thee.

Fourthly, remember that the Pharisees could make excellent prayers, and the Reprobate can •• ie Lord, Lord.

A wicked man may attain thus far, as to make prayers very notable: but with feeling and in faith to cry Abba Father, a wicked man cannot. This is prayer, and a certain token of Adoption, the other is not.

Fifthly, labor to have grace in thy heart; and whatsoever thou askest in prayer, practice in life.

He that prays for the pardon of his sins, and for grace to live well, and yet neither endevoreth to avoid sin, or to practice piety, mocks God, and shall not go unpunished.

Live as thou prayest, that thou mayest live ever.

So be it.

PSAL. 66.18.

If I regard wickedness in my heart, the Lord will not bear me.

2. TIM. 2.19.

Let everyone that calleth on the name of Christ depart from iniquity.

Now to the only wise God, who is able to do above all we ask or think, the Father, the Son, and the holy Ghost, be praise in the Church throughout all generations forever. Amen.

FINIS.

Short and godly Admonitions concerning Time, and the v •• of ing ••• ered out of Eph. 5.16.

Redeeming the Time; because the days are evil▪

Here are two par ••

An exhortation, To 〈◊〉 d • e •• the Ti •• .
A reason: Because 〈◊〉 days are evil.

Redeeming the time.

TIme is the measure of Motion.

Opportunity is that part of time which is fittest for our affairs.

This is meant here, as it is the measure of good motions, called also occasion, season, due time.

It is the beauty of things; for everything is beautiful in his time .

Meats are welcomest, when they are in season; so a word spoken in due season is comely ; Even a refreshing of the weary soul .

As some imprison truth in unrighteousness , so do, they time .

It is charity to redeem time, by righteousness.

Opportunitie of time is a rich commodity; the covetousness of it to do well, is an honest covetousness.

As Merchants observe carefully the seasons of buying in, and venting their Merchandise, so buy thou and redeem time to do good.

They that loose time, are the greatest losers, and wastfullest prodigals; for of all other possessions, two may be had together: but two moments of time cannot be possessed together.

This precious commodity is most out of request with great and rich men; who consume and misspend time, as fast as their unthrifty children do their inheritances.

Idleness, vanity, and neglecting the precious time, is the disease of great and rich men, as they say the Gout is: these can find time, to dally, to court, to be riotous, &c. but not to pray and serve God; therefore for the most part, they are most poor in the best things.

Time is the price of time; when thy profit, thy pleasure, thy vain delights, thy lusts, call thee after them: exchange time for time.

As thou givest thy money for meat, and apparel; so give these things to purchase the time of prayer, and well-doing.

Solomon saith, Buy the truth : but Pilate saith; What is truth ? so Paul saith, buy the time: but our profane wretches say, What is time? let us spend it, say they, as though it were little worth.

Time is God's creature, he allows thee no time to be vain and wicked: but he gives thee time, that thou mayst repent and do good. Make thy advantage of it.

Of the time thou bestowest, in prayer, singing of Psalms, reading the Scriptures, and good books, and in doing good, it shall never repent thee. But time otherwise spent, will one day torment thy conscience.

Thou must give account for time; on this moment depends eternity; of blessedness if it be well; of misery, if it be ill employed.

It is great wisdom to know the time, and to redeem it .

The men of Isachar were in great account with David, because they had understanding of the times, to know what Israel ought to do; so are they in great account with God, who regard and use the season of well doing.

When a poor man begs of thee, then hast thou occasion to show thy charity: when thou art in temptation, to show thy faith: when thou art injured, to show thy patience: when thou hearest or seest men offend, to show thy zeal: when there are public meetings for the worship of God, to show thy devotion, &c.

Loose not such fair opportunities of well-doing to glorify God.

The time of grace and of the Gospel is an accepted time, evē the day of salvation. While the door is open, enter into the Kingdom of heaven.

While thou hast the light, believe in the light; and walk in the light, that thou mayst be the child of light.

To day if thou wilt hear his voice, harden not thy heart Repe •• while it is called today ?

The time is short : the art of well-doing is long: the work is great: the laborers are lazy: the Master is at hand: It remaineth that we use the world as though we used it not, and that we redeem the time of prayer, and of the practice of godliness.

Occasions are headlong; and once past, not to be recovered. The tide taries for none: take time while it is offered: while you have opportunity, do good unto all; to thyself, to others, specially to them which are of the household of faith .

The 5 foolish virgins came to late, and were shut out . Jerusalem in her day took no knowledge of the things belonging to her peace, and was destroyed . Esau came not in time, and lost the blessing, but found leisure enough to cry bitterly .

Our life is as a Fayre: when the Fayre-day is over, there is no buying the things thou needest: so when this life is ended, there is no time of repentance. Repent now; for in death no man remembereth God, saith David .

As in war, so in deat • , we are not permitted to err twice: often do well, that thou mayest once die well, and thou shalt be happy.

Live every day, as if it were thy last; and as at the last day thou wilt wish thou hadst, or rejoice, thou hast lived.

Examine thine hours every day: how many doest thou spend in eating and drinking? how many in sleeping? how many in dressing and trimming thy painted sheath? how many in doing nothing? how many in doing that which is ill? how few or none in prayer and well-doing?

How ill tenants are we to our grand Lord? we hold all of him, but we think little of yielding and paying at our due time.

We receive all our time from God, and like unthankfull wretches, serve him with the least part of it, and that commonly the last and refuse.

A Heathen Emperot accounted that day lost, in which he did no good. How many days hast thou lost? Account thou likewise that a lost day, in which thou becomest not better then thyself.

He that most redeemeth the time, lives long, though he fulfill not much time; and he which is an hundred years old, if he have redeemed no time of doing good, hath been (but hath not lived) long .

The Usurer sels time to men, and the devil steals time from men. He tells the Papists of Purgatory: that painted fire, yields but a cold comfort: for by this means he leads them to hell in a string: He tells our gallants, that its time enough to pray and repent when they are old: And by this means, they spend so much time in evil, that they leave none for repentance, prayer, and for using means to save their souls.

As doth the Usurer, so doth the devil; the Usurer gives the young Nouice fair words, till he hath broken his day, and forfeited his lands▪ so doth the devil-stroke us, till by continuance in sin we are hardened and past recovery.

Pray today, repent today: thou art not sure of tomorrow; he that is not ready and fit today, will be less tomorrow.

Thy life is like a vessel of weak wine, which is quick and lively at the first broaching: but flat and ill tasted when it is tilted.

Wilt thou draw out the first, and best of thy life to the devil, in following drunkenness, whoredom, and thy lawless lusts? & thē give the dregs to God, which are fit to be poured out to the hogs?

Is it a time then, first to begin to live, when thou art ready to die? then first to seek God, when thou comest to thy brothes, and spectacles? when understanding, memory, sight, hearing, & senses fail.

For the most part, they which defer the season of seeking God till age; are then justly given over to him whō they have served in their youth, which is the devil.

Remember thy Creator in the days of thy youth; while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them . Thus did Samuel ; & Timothy : God delights in such.

Art thou old, and hast trifled out thy Time, neglecting the opportunity of knowing and serving God? Dispaire not, but repent; and be the more careful to redeem the Time that remains.

Let it suffice, that in the Time past of thy life thou hast walked as a Heathen, in abominable wickedness: But now the end of all things is at hand; be sober therefore and watch unto prayer

Do here, as thou doest in thy journey. If thou hast over-slept thyself in the morning; thou makest the shorter bait, and spurrest the harder on: so now, put thy best leg before, make speed, lest thou be benighted, and shut out with the dogs and Sorcerers, and whoremongers, , &c.

Because the days are evil.

Time, is called Daies, because it is counted by Days.

Days are not evil in themselves, and as they are a necessary appertenance to the frame of this world, which is God's building: but they are so called, from evil persons, and things which are in those days.

The time is evil, whē we which live in such Time are evil; & when by our evil of sin, the evil of punishment is deservedly inflicted upon us. Which punishments no marvel if they continue, when that continues in us, which deserves to be punished.

The days are evil: then great need to use Prayer: for it shall come to pass, that whosoever calls upon the name of the Lord, shall be safe

Many men cry out, that the world was never worse, saying, O the Times! But are not the Times the worse for thee? If thou beest wicked and profane; it is thou which makest thē so bad. Complaine not of the Times, but of thyself, and amende the Times by thy amendment.

Achan made it an evil day to the Israelites, by his sin ; and Moses made it a good day by his prayers

Wouldest thou see many days, and good? keep thy tongue from evil, and thy lips from speaking guile: depart from evil, and do good, seek peace & ensue it

As a noble Roman turned a dismal day, into a successful, by his valor: so turn thou evil days into good, by thy goodness.

The worse the Days and Times be, the more precious let be every opportunity of well-doing.

As in times of derth, the poor man picks up every kernel of corn that falls beside: O (saith he) It's dear, none must belost: so lose thou not one crumb of Time, wherein thou mayest have occasion to do good: For the days are evil.

A man that should in the time of famine give his corn to the hogs, were worthy to be hanged up at his gate; so art thou worthy to loose the reward of well-doing, which throwest away the opportunities thereof.

There are millions in hell, who if they had it, would give all the wealth in the world, for one days opportunity of repentance, which they despised and foreslowed, when they lived upon the earth.

As the Be, so soon as ever the Sun breaks forth, flies abroad to gather honey and wax; so be thou ready to every good work , waiting the occasion thereof.

Many say, that they have no Time to learn to pray, to hear the word, &c. The voice of a beast. Hast thou a time to eat, to sleep, to live? Hast thou Time to dance after the devils pipe? and canst find no Time to learn godliness?

Many say they would have prayed, heard, &c. but that they had impediments? Redeem now the time, and step over impediments.

He that observeth the wind shall▪ not so ••• and he that is afraid 〈◊〉 every cloud, shall n ••• reap : so he that will not do good because of impediment • shall never do good for so long as there is a devil, and a world, and an unregenerate part •• there will be impediments, even a thousand when thou wouldest do good, and a thousand furtherances when thou wouldest do evil.

If Paul had censed to preach at Ephesus, because, of impediments, when such a door was opened unto him , he had lost the comfort of •• ring there so famous Church.

The more are the ad • ersaries and impediments, be thou the more • atchfull upon all occa •• ons of doing good.

The days are evil, & 〈◊〉 men are evil that •• ue in these days. La • our thou to be good; and so to live, as thou wouldest wish to be • ound living, when Christ shall come to judgment.

Pray, pray, pray; Repent, repent, repent: Blessed is that servant, when his Lord when he cometh shall find 〈◊〉 doing . Amen, Am ••

ROM. 13.11.12.

Now it is high time awake out of sleep.

The night is far sp ••• the day is at hand; let 〈◊〉 therefore cast off the 〈◊〉 of darkness, and put 〈◊〉 the armor of light.

FINIS.