HAVING

AVING now endeavoured to point out the neceffity and utility of Secret, Family, and Public Prayer, it only remains, that all perfons be earnesty entreated, and exhorted, to a diligent and affiduous performance of this duty, which is so advantageous to ourselves; fo beneficial to others; and fo acceptable to God. By Prayer, we are made wifer, better, and happier; because, in the unwearied praçtice of it, we may expect to obtain every good thing from God, the bountiful giver of every perfect gift; and we are morally certain, that, by ferioufly exercifing ourfelves therein, we are the more effectually ftrengthened to refift the temptations to fin, the fascinating fmiles, or the chilling frowns of the world, and the enfnaring wiles of the Devil. By our Secret Clofetdevotions, we fortify ourselves against every calamity of human life, and fecure a confidence in the divine Providence, that he will make all things, whether profperous or adverfe, work together for our good. By our Private Prayers in our Families, either compofed by ourfelves or others, we lay the foundation of piety in our offspring, or edify others in thofe things that are abfolutely effential to the falvation of their immortal fpirits. By frequenting the more public exercifes of piety, we not on

ly

ly promote our own benefit, but we give a good example to our brethren, who in all ages bypast, have needed, and will in future times, be made better by such open declarations in favour of Religion. I am well convinced, that, from many pretences, and false excuses, Public Worship is either neglected altogether, or performed in a fluggish, lifelefs, and languid manner, because the Preachers of Chriftianity are often supposed to be negligent in the performance of their public duties: But I would rather ask, does not the indolence of audiences; the petulencies of halfwits, who fet up, at their own hands, to be Critics; with the natural hatred and averfion to divine things, which more people poffefs than they are aware of; are not thefe the things that ftarve devotion, which neither God permits now, nor their own confciences will either allow or justify, in that day when every fecret thought and action, will undergo their proper fcrutiny. Meantime, I am well convinced, that, did we employ ourselves more feriously and religioufly, to the great duty of Private and Public Prayer, we would foon be much better people than we are; we would live more pioufly, charitably, peaceably, and comfortably, to ourselves and others; the bleffings of God would multiply upon us here; and we should be more prepared for Heaven, and its felicities hereafter. Which may God grant, through Jefus Chrift. Amen.

ESSAY

ESSAY II.

ON SELF-EXAMINATION,

ADDRESSED TO YOUNG PERSONS, WHO INTEND TO PARTAKE OF OUR LORD's Supper.

You have a fincerc wish to partake of

our Lord's Supper, and to make a public profeffion of your Faith in Christ Jesus. You confider this, not only a reasonable, but a delightful duty; and you are perfuaded that it is your indifpenfible obligation to perform it. Yet, with all the pious propenfities of your fouls, you find you are intimidated from fo folemn a confecration of yourselves to God in that Sacrament, by a variety of obstacles and difficulties, that retard and discourage you. You do not deny, but that you have frequent opportunities of hearing the best and most useful instructions, delivered with that fervour and energy, that indicate the fincerity of your Paftors; yet you complain, that fuch is the treachery of your memories, that the best precepts fuddenly escape you, and render your strongeft refolutions volatile, fo you confefs yourselves much at a loss, in refpect of the injunction, that Every man ought to examine himself before he participates of our Lord's Supper.'

I am well convinced, my young Friends, that a great deal has been printed upon the

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fubject of this Sacrament in general; but upon that of Self-Examination in particular, fo much extraneous matter has either been obtruded along with it, or men of the best parts, following the bent of their own powers, have expanded their thoughts upon the fubject, fo far often, as to forget, that instead of inftructing, they were rather bewildering young minds, by laboured fyftems, and a chain of intricacies.

My purpofe in this Effay, therefore, is, with all imaginable plainnefs and fimplicity, to endeavour to inftruct you how to proceed in the Examination of yourselves, hoping, that with the bleffing of God, thefe directions may be useful to fome readers, and offenfive to none.

1. When you retire ferioufly to hold converfe with your own heart, first of all, you will, by prayer and fupplication, address yourselves to God for his affistance and direction. This will compofe you into a proper temper and difpofition for the folemn and impartial enquiry in which you are to be engaged; ufing fuch petitions as these that follow, or fuch as the impreffions upon your own minds, affifted by the Spirit of all Grace may be pleased to suggest.

A

A

PRAYER,

FOR A

YOUNG INTENDING COMMUNICANT, ABOUT TO ENTER ON THE DUTY OF SELFEXAMINATION.

THOU Great and Glorious Being, who inhabiteft eternity, whofe Name is Holy, and who dwelleft in the High and Holy Place; thou alone art the refuge of thy people in all times of diftrefs. Permit, I pray thee, thy fervant to draw near to thee in pious reverence, to implore the affiftance of thy Grace. Let not the unworthinefs of thy creature, keep me from thy favour; but, while I pour out my foul in thy prefence, let my cry up to thee with acceptance.

Thou hast commanded thy worshippers to prefent themfelves before thee, in the moft folemn manner, I would therefore cbey thee, and dedicate myself to thy fervice. I fincerely defire to commemorate the death of thy Son Chrift Jefus. I acknowledge him the great Benefactor of mankind; because he yielded up himself for the most unworthy, that our fins might be pardoned, and our fouls be faved. Thou, O God, knoweft the purity of my intentions, and the fincerity of my heart; but

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alas!