their own Difpofition, and Act, to ask and expect Forgiveness, as His Difciples, upon His conditions only, viz. the forfaking their Sins, and the actual Amendment of their lives.

In the Petitioning part, I have been carefull not to lead Chriftians to ask any thing of Almighty God, but with fuch Submiffion, upon fuch a Foundation, and fuch Reasons, as are fuitable to the Nature of things, and the Religion which They profefs: intermixing many of those Confiderations, which may leave a lafting and deep impreffion upon their Minds, of their own Duty, both with respect to Prosperity and Adversity; to the Life which now is, and the Life which

is to come.

In the Part of Praise and Thanksgiving, I have endeavoured to speak of the Perfections of GOD's Nature, and the Inftances of his Goodness to us, in fuch a manner, as to lead us to imitate what We acknowledge fo lovely; and to fhew the fincerity of that Gratitude, which his Mercy naturally requires, in the Practice of every thing that is acceptable to our Great Benefactor: being perfuaded that the Expreffion of our inward fenfe of his Perfections, and the Remembrance of the particular reasons upon which

our

our Thankfullness ought to be founded, are of no avail, without taking into the account the natural Tendency of all, to the influencing our Behavior, and the confirming us in an Universal Obedience to Him.

In the Interceffions for Others, I have endeavoured to regulate every Expreffion by the Rules of Univerfal Love, and of true Chriftian Benevolence towards the whole Rational Creation. I cannot, indeed, but think that there is no Part of what is comprehended under the name of Devotion, or Prayer, more acceptable to GOD, or more truly beneficial to Ourselves, than This; which perhaps We are not always fo fenfible of, as We ought to be. The Expreffion of Our Good-will and Extended Benevolence towards All our Fellow-Creatures is fo becoming Us, both as We are Men, and as We are Chriftians; that it cannot but recommend Us to the Favor of Him, who is the God of Love, and the Father of All Beings. And this Expreffion, often and seriously repeated, cannot but awaken the kind Affections, where They are drooping; and keep them alive, and enlarge and increafe Them, where they are awake; whilst

our Understandings and Hearts go together.

I have therefore, done my Endeavour to adapt this part to the purposes of Rational and Social Creatures, in fuch manner that, in the Ufe of it, They may be acceptable to GOD, by pouring out before Him the overflowings of Benevolent Hearts; and cultivating in their own Souls the Love of Mankind: cherishing by this means every Virtue that regards the Good of Humane Society; and improving all that Beneficence of Temper, and Sweetness of Difpofition, upon which the Happiness of Others around them may depend; and which it is the peculiar Glory of the Chriftian Religion to heighten and enlarge towards the whole World.

The three first Forms are propofed for the daily ufe of well-difpofed Chriftians in their Closets. But to make my Defign the more compleat, I have added a Form of a much greater length, and drawn out into many more particulars, than the others. This is not preffed upon any good Chriftian, as if fo long a Form were neceffary: but only prepared and placed here, for the use of Those who, upon fome more folemn or particular occafions, may think it of great advantage to fpend

spend more than ordinary time in this good Employment. And to these Forms, (which are defigned for Perfons retired by themfelves,) I have fubjoined a Prayer for a Family, adapted both to the Morning and Evening; that it may be at hand for the Use of any Perfons who have not thrown off that part of Worship, fo usefull not only to Themselves, but to All about them: And with the fame view have added a Number of felect Collects out of the Common-Prayer of our Church, that they may be ready for fuch as may like them better for the Service of their Families, than other Composures.

May All, who shall think fit to make Use of thefe Forms, fincerely endeavour to bring with Them a ferious Temper, and fix'd Attention of Mind, fuitable to fuch a Duty! by all means friving (if I may use the words of Bishop Taylor) to obtain a diligent, a fober, an untroubled, and a compofed Spirit: confidering Prayer (as He describes it in another place) as the Peace of our Spirit, the Evenness of Recollection, the Rest of our Cares, and the Calm of our Tempest: on one hand, not uneafy for want of any fuch Commotion of Mind, as cannot be a Neceffary

Part of the Duty, because it is not in the Power of every Chriftian; and, on the other hand utterly avoiding the great Evil of a Cold and Unconcern'd Spirit; which indeed, is a State of Mind abfolutely inconfiftent with all Senfe of the Presence of GOD, and all Belief of the Importance of what They pretend to be about.

In a word, My great defire in what I now offer, is to confult the real fervice of thofe Chriftians who are content to converfe with GOD, and Themselves, in a manner becoming Reasonable Creatures, and Moral Agents; whofe praise it is to be guided, in This and every other Instance of their Practice, by the Principles and Motives They can understand: And my great Aim is to direct Them to perform this Duty under the Conduct of their Understandings; with such an earnest Intention of the Mind, thro' every step of it, as may preserve their Thoughts from being drawn afide by the ftrength of any fort of Paffion; or from being interrupted by any Willfull and inexcufable Careleffness. And I have now nothing left but to pray that the Whole may be found as truly ferviceable to fuch Chriftians, as it is fincerely defigned to be!

I. PRAYERS