The Worship it self.

(1.) In the Name of the Father, and of [...] Son, and of the Holy Ghost, Amen.

(2.) Let us pray for our selves and all [...]thers, as the Lord Jesus Christ him­ [...]lf hath both taught and commanded [...]; Our Father which art in Heaven. Hal­ [...]wed be thy Name. Thy Kingdom come. [...]y will be done in Earth as it is in Hea­ [...]en. Give us this day our daily bread. [...]nd forgive us our trespasses, as we [...]rgive them that trespass against us. [...]nd lead us not into temptation, but de­liver [Page 8]us from evil, for thine is the King­dom, the Power and the Glory, for ever and ever, Amen.

(3.) Let us bless the Lord our God for all his Mercies, in that form of words which to him is most acceptable; Glo­ry be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end, Amen.

(4.) The Grace of our Lord Jesus Christ, and the Love of God, and the fellow­ship of the Holy Ghost be with us all evermore, Amen. Besides this shorter ordinary way of Family-Prayers, they have also, whensoever they see they have time enough, a larger way of praying; but still by this Prayer of Prayers. For first they say it for the Holy Catholick Church, or for the whole estate of Christs Church mili­tant [Page 9]here upon Earth, with this Intro­duction, Let us pray for the whole Estate [...]f Christs Church militant here upon [...]rth. And then most devoutly and [...]eisurely do they in the Name of the father, Son, and Holy Ghost, offer up the Lords Prayer, all the while think­ing of the whole Church. Next, for the Particular Church wherein they are, with the Governours of it, with this preparation, Let us pray for our King and this whole Church and State. And then, [...] the Name of the Father, Son, and Holy Ghost, saying, Our Father which [...]rt—most leisurely and fervently; all the while thinking of the King and all his Dominions both in Church and State. After this for the particular Neighbourhood, whereunto they do belong, and the particular Guide there­of; with this Introduction, Let us pray for our Minister, and this whole Parish where Gods Providence hath seated us: And then, In the Name of the—Our Fa­ther which art—Both most religiously and leisurely uttered; all the while thinking of their respective Parish and [Page 10]Minister. In the fourth place, Let us pray for all Enemies, Persecutors, and Slanderers, &c. In the fifth, For any sick, weak, or otherwise in Danger, Necessity and Tribulation; Namely in the, Let us pray, him or her, or them, to whom they are ready to be so cha­ritable. In the sixth, For the blessing of God upon the fruits of the Earth. In the seventh, for any emergent especial occasion; for instance, for the Parlia­ment when sitting, for Ordination of good Ministers before the four Ordina­tion-Sundays. For any Women in tra­vel, any friend in a journey, or enga­ged in any dangerous weighty business. For seasonable weather, &c. Conclu­ding still in the same manner, for them­selves then gathered together; thus, In the last place, Let us pray for our selves here now assembled; In the Name of the Father, &c, Glory be to the Father, &c. Our Father, &c. The Grace of our Lord Jesus Christ, &c.

Now the way how they came to be consident and resolved in this way of praying for others, as well as for them­ [...]elves, was this.

First, with great comfort and thank­fulness of heart, they did think much of that most merciful gift of Christ to his Church, the Lords Prayer. Second­ly, with no less cheerfulness and en­couragement did they consider, That the Lord Jesus in express words bids them whenever they pray, to say that Prayer; When ye pray, (saith he) Say, Our Father, &c. Luk. 11.2. Thereby plainly teaching them, that it was by him intended for all times, occasions, and purposes whatsoever. And being there is nothing necessary either for Soul or body, either for this, or for the life to come, but therein couched it is and comprehended and meant, and understood by God the composer and hearer of the Prayer; though not by us perhaps the offerers. In devout asking of all the blessings, and of the whole matter of this Prayer, not according to their own weak and low understan­ding of it, but according to Gods wis­dom in it, and his most gracious and fatherly intention towards Mankind by it: I say, in devout leisurely and con­siderate [Page 12]putting up this Prayer unto God, they did assure themselves, they prayed most worthily and acceptedly for Friends, for Enemies, for Children, for Parents, for Masters, for Servants, for King, for Church, for State, for Priest, for Neighbours, for Pastors, for Guide, for any sick, or otherwise di­stressed. If all the while they offered up this Prayer upon this or that occasi­on, all along they thought most wistly and affectionately of him, her, it, or them, that they then meant good to. Nay they then assured themselves, they had prayed for him, her, it, or them, as to the hearer of Prayers was accepta­ble, and so to the person or persons, or body prayed for, effectual or beneficial one way or other. In the third and last place, whereas some perhaps may ob­ject and say, that understand they can­not, how any mans Faith, Repentance, or Religiousness can benefit another, nor can they call to mind that ever they knew their Prayer for any else had ever the desired effect and event. This rub they were taught to put out of their [Page 13]way by these five Considerations.

(1.) It is indeed no sense nor reason at all that any mans Religiousness or Devotion should in the least benefit any besides himself; no, nor himself neither; but only that God hath pro­mised, that it shall. Here, here is all the power and energy of Prayer; God hath commanded it for others, as well as for our selves, and in six hundred places hath promised to be overcome by it, at such time, and in such ways, as he sees most fit and necessary. So not the Prayers themselves, but Gods pro­mise that upon our Prayers he will do so and so, This is the All in All. But if those six hundred Promises were not in Scripture so express, yet the com­mands for praying for others, being most express, it were enough: Because as every promise almost does suppose a command, so also does every com­mand imply a promise; this command for instance, for Intercession, that pre­vail it shall; for God never commands frivolous, fruitless and successless things.

(2.) As to the event and real effect [Page 14]of Prayers, the Word they were taught, informs us to this purpose.

1. That the Creature is to do his duty, and to leave the issue to God, the event being Gods care and business, not the Creatures, Mark 4.26, 27. So is the Kingdom of God, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up he knows not how.

(2.) That the event is always that which is best, though not that which the Votary did particularly aim at. As when Saul sought for nothing but his Fathers Asses, but met, we know, with the Kingdom of Israel. And Abrahams Prayer for all Sodom is answered by the signal deliverance of his neer kins­man Lot; for so saith the Text, And it came to pass when God destroyed the Ci­ties of the Plain, that God remembred Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the Cities, in the which Lot dwelt, Gen. 19.29. Nay, omnibus positis, the world being as it was, and is, nothing [Page 15] could be, can be, better than it was, and is. Besides, they that wait upon God in his ways, especially that of praying for others as well as for themselves; these do always find all events, good unto them and to the universe, one way or other; for to such, the Lord who made Heaven and Earth, and rules all, makes all events to be blessings out of Sion, as the Psalmist speaks, Psal. 134.3. That is, to be not only Secular events, but also Sion-blessings; or such as he uses to sanctifie to his Church, to Sion and all praying Believers; and likewise to enable them to be well contented with them, be they never so harsh and distastful to flesh and blood; yet still something of comfort and satisfaction do they, by vertue of their walking in the ways of Sion, sind and deprehend in them; according to that most Or­thodox and most common word of the believing Hebrews, when any thing very cross fell out to or upon them, Gam zu le tobha, would they say, Even this for good.

For the unerring eye of Providence, [Page 16]or Omnividence, said they, saw, and sees, what was and is best and most ne­cessary for the universe; and so, accor­ding to occasions, made and makes, or suffered and suffers that still to fall out.

(3.) When those we pray for, such as the impure Sodomites, have made them­selves uncapable of our Charity, yet is our Zeal and Charity to do good, not the less, but the more acceptable in the sight of God; and returns with the choicest of all answers into our own bosoms; that is, with an increase of the choicest Grace; that is, more and more Heavenly-mindedness, and more and more publick spirit.

(4.) All labour in vain is not vain labour; that is, labour in vain as to this or that particular design, is not vain labour, as to the general aim of Chri­stianity and Religion. No, that many times is most attained and promoted, when the other may seem quite blasted and defeated.

Ye poorer and unlearned, see your advantageous and easie way of Family-prayers in your Brethren; and be not [Page 17]so great enemies to your own Souls, and to the Souls of those who are under your Authority. As any time hereafter mor­ning and evening, not to seek God in your Families in this short and easie, but effectual way; and make no question but that God who understands Hearts better than we do Words, will most gra­ciously accept both the Hearts and Words, because these of his own endi­ [...]ing, as those of his own exciting.

See then (saith the Apostle) that ye [...]alk circumspectly not as fools, but as [...]ise, redeeming the time, because the days [...] evil. Wherefore be ye not unwise, but understanding what the will of the Lord [...], Ephes. 5.15, 16, 17. As if he should [...]ave said in other words thus; Seeing the days are so evil, so perilous, and so [...]heistical, and withal so contagious and [...]oysoning, as ye see they are, do not [...]il to redeem time for this little (as one would say, to find or make time for [...]sing this soveraign Antidote) in your re­ [...]ective Families, twice every four and twenty hours at the least; or certainly [...] do not understand what the will of [Page 18]the Lord is in this and many such-like Scriptures. If yet ye have not done it, yet now at length do it, and let not this reproach lie at the doors of professed Christians, that Family-prayers, like set and costly meals, are to be seen and found only among the rich and learned. Do but break into it, and begin, and after one week the Devil and former neglect will never be able to cast you back into your old stupour, indispositi­on and benummedness.

To conclude, whereas that word, [...] great volume, great vanity, was never more true than now, because men of poverty cannot buy such Books, and men of business cannot read them. We shall put no more to you at this time but this one thing the long and happy experience of sundry your Brethren, which assures you, that if this due care among sundry other, ye do take of your Families, this benefit for certain ye shall sind to your selves, name­ly, That in your secret, proper and per­sonal Prayers and Ejaculations, whether up or in bed, whether for your selves, or [Page 19]for others, ye shall see your selves every day more and more enlarged and asse­ [...]ed, than ever ye did, when this open regard of your Families ye had not (as [...]e would say in the words of the Pro­phet Ezekiel, when ye did not study the turning of others as well as of your selves, Ezek. 18.30.32. Wherefore turn [...]ur selves, and live ye. Margent, Where­ [...]re turn others and live ye. Especially if [...] do not fail often to mind your Fa­ [...]ilies both jointly and severally, both [...]e by one and altogether; that to these family-prayers they add, praying by themselves every one to himself, and by himself, as often as he shall find himself [...]leisure and thereunto disposed, and [...]et never seldomer may it be, than [...]ery night when he goes to bed, and [...]ery morning when he ariseth. And [...] every Father of the Family let him [...]ver forget but always well remember, [...]t the only way to have good Chil­dren and good Servants, is to be sure to [...]ke them good Christians. And all whatsoever, Masters, Servants, Parents, children, Landlords, Tenants, Kings, [Page 20]Subjects, Pastors, People, Husbands, Wives, all of all estates, conditions and capacities whatsoever; Know we all, one great reason why we all have so little comfort one of another, seems to be this, Because we have so little Christian care one of another. For if Kings, for instance, would pray more for the King­dom of God to rule in their Subjects, their Kingdoms certes would not be so shaken with Rebellions and Seditions as they be. And on the other side, if Sub­jects would be more praying, that their Kings might study more to hallow Gods Name, than to honour their own, they would see Reason questionless to be more willing to confess them the Fa­thers of their Country, and under God, the authors and maintainers of their Prosperity. If Husbands would say the Lords-prayer for their Wives oftener than they do, God would keep their Wives from saying their Prayers back­wards for them, so oft as many do. [...] Fathers and Mothers would be more a [...] Our Father for their Children, the Chil­dren being wrought upon by their Fa­ther [Page 21]in Heaven, would become more dutiful to their Parents on Earth. If people would pray more that the An­gels of God in this World his Ministers, might do the will of God on Earth as done it is by the Angels in Heaven, they would see more things in them to re­joyce in, than now they do to lament and find fault with. If Masters would pray more that God would give their Servants their daily bread in the full ex­tent and true meaning of that word, the daily bread which they do give them would doubtless be much better resen­ted and requited by them, than now or­dinarily it is. And then according to the Ordinance of King Ethelbert, who gave all mean Lords their Estates upon three Conditions, and one of them this, That they should be Fathers to their Tenants: Then I say, would Landlords doubtless be a kind of loving Fathers to their Tenants, and they back again as good as Sons to their Landlords; if both would make great conscience of offer­ing up Our Father, for one another dai­ly, constantly, and devoutly.

In a word if all, that is, if men, as St. Paul orders, Phil 2.1. Would not seek every one his own things only, but think and study, and pray every man for the things of others also; then would there be clean another face of things in the World than now is; even as it is in the next verse, The same mind in us, in a good measure, as was in Christ Jesus.

But when all the entercourse between the respective Estates and Conditions is nothing but what we see; every one prating and practising for himself, and scarce any one, praying, or so much as propounding for any other, no marvel so many, very many are for the good of themselves only, and so few able to do themselves or others any real good at all.

Si in suà quisque viciniâ, hanc aut similem fatigandi, [Isa. 62.7.] Deum suum rationem, suos omnes [...], do­cerent Ecclesiae Ministri, eamque iis in usum redigerent, effectum daretur haud dubie multum boni, multum (que) mali, par­tim [Page 23]anteverteretur; partim sanaretur. Quod faxit Deus, per & propter Je­sum Christum Advocatum, Dominum & Mediatorem nostrum. Amen.