Certain devout prayers of Mr. Bolton upon solemn occasions. PublishedCertaine devout prayers of Mr. Bolton upon solemne occasions. Published
Certain devout prayers of Mr. Bolton upon solemn occasions. Published by E. B. by M. Bolton's own copyCertaine devout prayers of Mr. Bolton upon solemne occasions. Published by E. B. by M. Boltons owne coppy
Robert Bolton 1572–1631London: printed by George Miller, 1638
[22], 287, [1] p. · 23k words · STC 3226 · ESTC S119263
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Among Treatises fit to be published and read, Treatises of Devotion are most fit: as being freest from offence, and fullest of divine matter. If comparison may be made betwixt parts of sacred Scripture, the Psalms of David have an excellency in that they consist of matters of Devotion. Answerable to the stile of his name, is the stile of
and took much delight therein. The rather because his devotion towards GOD incited him to do what GOD required to be done. So the Book of Psalms, may well carry this stile, A book after Gods own heart, in that nothing is more acceptable unto GOD, nothing wherein he takes more delight then Devotion. And no
⟨image 3⟩
book of sacred Scripture fuller of Devotion then that book. Most of the Psalms wholly consist of Prayers or Praises: very few, if any at all, wherein there are not some divine raptures,
and such heavenly ejaculations, as manifest an heart full of Devotion. For Devotion is a pious and humble affection to God-wards. Humble through conscience of a mans own infirmity. Pious through a due consideration of the divine clemency. Such Devotion is never more fully and to the
⟨image 4⟩
life manifested then in Prayers and Praises. For in these divine duties, if rightly performed, the soul presents it self before GOD, and that in a special manner, being after a sort even rapt out of the body. Then, if ever, doth the soul, so far as it is capable, with an holy admiration apprehend the divine Majesty, Purity, Justice, Wisdom, Power, yea Mercy, Goodness, and other excellencies wherewith GOD is decked. Then, if ever is the soul brought throughly
or laid together do most lively set forth each other in their own proper colours. He that liveth in a dark dungeon, will be enamoured with the bright shining of the Sun, when he can have liberty to see it. And he that hath long lived under bright Sun-shine, more thoroughly discerns the horror and damage of darkness. Now GOD and man are in
⟨image 5⟩
many respects directly opposite each to other:
AMong Treatises fit to be published and read, Treatises of Devotion are most fit: as being freest from offence, and fullest of divine matter. If comparison may bee made betwixt parts of sacred Scripture, the Psalmes of David have an excellency in that they consist of matters of Devotion. Answerable to the stile of his name, is the stile of ⟨image 3⟩his book. The stile of his name was,1 A man after GODS owne heart. 2For such was his piety and sincerity as GOD was well pleased therewith,3 and tooke much delight therein. The rather because his devotion towards GOD incited him to doe what GOD required to be done. So the Booke of Psalmes, may well carry this stile, A booke after Gods owne heart, in that nothing is more acceptable unto GOD, nothing wherein hee takes more delight then Devotion. And no ⟨image 3⟩booke of sacred Scripture fuller of Devotion then that booke. Most of the Psalmes wholy consist of Prayers or Praises: very few, if any at all, wherein there are not some divine raptures,4 and such heavenly ejaculations, as manifest an heart full of Devotion. For Devotion is a pious and humble affection to God-wards. Humble through conscience of a mans owne infirmity. Pious through a due consideration of the divine clemency. Such Devotion is never more fully and to the ⟨image 4⟩life manifested then in Prayers and Praises. For in these divine duties, if rightly performed, the soule presents it selfe before GOD, and that in a speciall manner, being after a sort even rapt out of the body. Then, if ever, doth the soule, so farre as it is capable, with an holy admiration apprehend the divine Majesty, Purity, Justice, Wisdome, Power, yea Mercy, Goodnesse, and other excellencies wherwith GOD is decked. Then, if ever is the soule brought throughly ⟨image 4⟩to discerne its owne infirmity,5 impurity, basenesse, vilenesse and cursednesse. For contraries paralleld,6 or laid together doe most lively set forth each other in their owne proper colours. He that liveth in a darke dungeon, will be enamoured with the bright shining of the Sun, when hee can have liberty to see it. And hee that hath long lived under bright Sun-shine, more thorowly discernes the horrour and dammage of darknesse. Now GOD and man are in ⟨image 5⟩many respects directly opposite each to other:
3Juxta cor ••um. q. d. Qui praeceptum divini consi••• exequi•ur virtute devotionis Greg. Mag. Expos lib. 5. in 1 Reg. Cap. 13.
4Devotio▪ est pius & humilia affectus in DEVM humilis ex conscientia infirmitatis pro priae: pius ex consideratione divinae clementiae Aug▪ de Spir. & Anima Cap 50.
5[Greek or Hebrew] dixit Arist.〈non-Latin alphabet〉 dixit Arist.
This opposition is best discerned in our most serious contemplations of Gods excellencies and due consideration of our own manifold infirmities, which is most to purpose done in acts and exercises of Devotion. In this respect this present Treatise is worthy of all acceptation, even for the subject matter whereof it consisteth, which is divine Devotion. Herein you shall observe GOD most highly advanced; and ⟨image 5⟩man most lowly dejected. GOD advanced above the highest Heavens; Man dejected below the lowest parts of the earth. GOD magnified in his mercies, and justified in his judgements; Man judged and condemned according to his just deserts. If the Author of a Work add any thing to the worth of a Work, the Author of this Work must needs add much to the worth of it. For he was a man of a profound judgement, and a zealous spirit: which endowments ⟨image 6⟩are most fit for matters of Devotion. Devotion must have fire in it, in which respect a zealous spirit is very requisite. Devotion hath an especial reference to GOD, in which respect solid judgement is also requisite. As all the true genuine Works of this Author give evidence of his more then ordinary spirit, so this Model especially. By it you may perceive what kind of fire fired the sacrifices which he offered up to GOD. We read in the Law (Levit. ⟨image 6⟩9. 24.) that there came a fire out from the LORD, 1and consumed upon the Altar the burnt offering. 2That fire which once came from the LORD being continually preserved, all things which required fire in the Tabernacle were to be fired therewith, as all manner of sacrifice, and incense. Such a fire, a celestial, a divine fire, which must needs come from the LORD, set on fire the spiritual sacrifices, and sacred incense which this Priest of the LORD, the Author of ⟨image 7⟩this Treatise, offered up to his GOD. We ought therefore to give the more earnest heed hereunto: and to help our own devotion, and to quicken and inflame our own spirits thereby. Without all question the Models of some eminent persons Devotion, may be a singular help to others Devotion. Every one that hath this divine fire of Devotion in his soul, cannot always readily bring fit fuel to make it flame forth. But when fuel is brought by others, it ⟨image 7⟩will soon take, and quickly flame out. Neither is this (as some too weakly, though very violently cavil) to stint the spirit of supplication.
This opposition is best discerned in our most serious contemplations of Gods excellencies and due consideration of our owne manifold infirmities, which is most to purpose done in acts and exercises of Devotion. In this respect this present Treatise is worthy of all acceptation, even for the subject matter whereof it consisteth, which is divine Devotition. Herein you shall observe GOD most highly advanced; and ⟨image 5⟩man most lowly dejected. GOD advanced above the highest Heavens; Man dejected below the lowest parts of the earth. GOD magnified in his mercies, and justified in his judgements; Man judged and condemned according to his just deserts. If the Author of a Worke add any thing to the worth of a Worke, the Author of this Worke must needs add much to the worth of it. For he was a man of a profound judgement, and a zealous spirit: which endowments ⟨image 6⟩are most fit for matters of Devotion. Devotion must have fire in it, in which respect a zealous spirit is very requisite. Devotion hath an especiall reference to GOD, in which respect solid judgement is also requisite. As all the true genuine Workes of this Author give evidence of his more then ordinary spirit, so this Modell especially. By it you may perceive what kinde of fire fired the sacrifices which hee offered up to GOD. Wee reade in the Law (Levit. ⟨image 6⟩9. 24.) that there came a fire out from the LORD, 1and consumed upon the Altar the burnt offering. 2That fire which once came from the LORD being continually preserved, all things which required fier in the Tabernacle were to bee fired therewith, as all manner of sacrifice, and incense. Such a fire, a celestiall, a divine fire, which must needs come from the LORD, set on fire the spirituall sacrifices, and sacred incense which this Priest of the LORD, the Author of ⟨image 7⟩this Treatise, offered up to his GOD. We ought therefore to give the more earnest heed heereunto: and to helpe our owne devotion, and to quicken and enflame our own spirits thereby. Without all question the Modells of some eminent persons Devotion, may be a singular helpe to others Devotion. Every one that hath this divine fier of Devotion in his soule, cannot alwaies readily bring fit fuell to make it flame forth. But when fuell is brought by others, it
1•lloigne qu• divinitùs ad Altare venerit deinceps custodito omnia erant accendenda quae in tabernaculo accendi oportebant.•lloigne qu• divinitùs ad Altare venerit deinceps custodito omnia erant accendenda quae in tabernaculo accendi oportebāt.
For the work of the Spirit consists not so much in the words and phrases whereby the matter of Devotion is expressed, as in the intention of the heart, and in the entireness and earnestness of the affection, wherein the very form, soul and life of true Devotion consisteth. Otherwise, the spirit of all GODS ⟨image 8⟩people in all public Liturgies, and forms of prayer would be stinted: yea by this reason the spirit of every one that joineth with another in prayer (except his spirit only who conceiveth and uttereth the prayer) would be stinted. And if so, then away with public assemblies for prayer: away with family meetings to call upon GOD: away with all meetings of two or three together in CHRISTS name, notwithstanding CHRISTS promise of being in the ⟨image 8⟩midst of them (Mat. 18. 20.) But rather away with such proud and preposterous conceits,1 which clean cross the tenor of sacred Scripture,2 and commendable custom of GODS Church in all ages.3 Sacred Scripture records sundry prayers conceived and uttered by one, but assented to by sundry others, whereby they became also the prayers of those others.4 The 102. Psalm bears this title, A Prayer for the afflicted when he is overwhelmed and poureth out his ⟨image 9⟩complaint before the LORD. This title apparently showeth that the Prophet who first penned this Psalm, did it in the persons and for the use of any poor distressed servant of GOD. So as we thereby are taught what to pray when our sins lie heavy upon us, or when we are in any other distress. It is expressly said that John taught his Disciples to pray, Luke 11. 1. This questionless was done by prescribing unto them a form of prayer. Whereupon when a Disciple of CHRIST said ⟨image 9⟩unto him, LORD teach us to pray as John also taught his Disciples, he said unto them, when ye pray, say Our Father which art in Heaven, &c. As John had prescribed a form to his Disciples, so CHRIST doth to his: and so teacheth them to pray, as John did his. Sundry forms of prayers were by the Ancient Fathers composed for the Churches in their days. In like manner have all Christian Churches in succeeding ages, had their particular forms. Never had any age, or ⟨image 10⟩country more pious, pithy forms then ours, some for public, others for private use, among which the form here tendered unto thee hath its excellency. As it is lawful to have such help, so may such an help be very useful.
For the worke of the Spirit consists not so much in the words and phrases whereby the matter of Devotion is expressed, as in the intention of the heart, and in the intirenesse and earnestnesse of the affection, wherin the very forme, soule and life of true Devotion consisteth. Otherwise, the spirit of all GODS ⟨image 8⟩people in all publicke Liturgies, and formes of prayer would be stinted: yea by this reason the spirit of every one that joyneth with another in prayer (except his spirit onely who conceiveth and uttereth the prayer) would be stinted. And if so, then away with publick assemblies for prayer: away with family meetings to call upon GOD: away with all meetings of two or three together in CHRISTS name, notwithstanding CHRISTS promise of being in the ⟨image 8⟩midst of them (Mat. 18. 20.) But rather away with such proud and preposterous conceits,1 which cleane crosse the tenour of sacred Scripture,2 and commendable custome of GODS Church in all ages.3 Sacred Scripture records sundry prayers conceived and uttered by one, but assented to by sundry others, wherby they became also the prayers of those others.4 The 102. Psalme beares this title, A Prayer for the afflicted when he is overwhelmed and powreth out his ⟨image 9⟩complaint before the LORD. This title apparently sheweth that the Prophet who first penned this Psalme, did it in the persons and for the use of any poore distressed servant of GOD. So as we thereby are taught what to pray when our sins lie heavy upon us, or when we are in any other distresse. It is expressely said that Iohn taught his Disciples to pray, Luke 11. 1. This questionlesse was done by prescribing unto them a forme of prayer. Whereupon when a Disciple of CHRIST said ⟨image 9⟩unto him, LORD teach us to pray as John also taught his Disciples, he said unto them, when ye pray, say Our Father which art in Heaven, &c. As Iohn had prescribed a forme to his Disciples, so CHRIST doth to his: and so teacheth them to pray, as Iohn did his. Sundry formes of prayers were by the Ancient Fathers composed for the Churches in their daies. In like manner have all Christian Churches in succeeding ages, had their particular formes. Never had any age, or
1[Greek or Hebrew] LXX Oratio pro pauper.〈non-Latin alphabet〉 LXX Oratio pro pau•ere.
2Tremel. & •un.
3I•te Psalmus in principio vocem Prophetae continet ex persona peccatoris Hier.
4Quod slen•es dica••s nos qui pro peccatis […] his ver•iculis •do•emur. Arnob.Quod slen•es dica••s nos qui pro peccatis 〈…〉 his ver•iculis •do•emur. Arnob.
A Prayer upon a solemn occasion. Page 1.
A morning Prayer for a Family. p. 30.
Another morning Prayer. p. 53.
A general form of Prayer and praise. p. 88.
An evening Prayer. p. 105.
A Prayer before a Sermon. p. 116.
A Prayer before Sermon. p. 122.
⟨image 11⟩A Grace before meat. p. 134.
A Prayer before Sermon. p. 135.
A Prayer after Sermon. p. 137.
An Evening Prayer most useful in time of war or invasion. p. 139.
The Preachers Prayer. p. 159.
A Thanksgiving for the Kings return from Spain and a Prayer for his prosperity. p. 163.
A Prayer for wholesome and seasonable weather. p. 168.
In visitation of the sick. p. 170.
⟨image 11⟩A Prayer when any draws near unto death. p. 176.
A Prayer in time of Plague. p. 184. & 186.
A Prayer for confession of sin p. 215.
A Thanksgiving. p. 233.
The Authors private Prayer. p. 256.
A Prayer upon a solemne occasion. Page 1.
A morning Prayer for a Family. p. 30.
Another morning Prayer. p. 53.
A generall forme of Prayer and praise. p. 88.
An evening Prayer. p. 105.
A Prayer before a Sermon. p. 116.
A Prayer before Sermon. p. 122.
⟨image 11⟩A Grace before meate. p. 134.
A Prayer before Sermon. p. 135.
A Prayer after Sermon. p. 137.
An Evening Prayer most usefull in time of warre or invasion. p. 139.
The Preachers Prayer. p. 159.
A Thankesgiving for the Kings returne from Spaine and a Prayer for his prosperity. p. 163.
A Prayer for wholesome and seasonable weather. p. 168.
In visitation of the sicke. p. 170.
⟨image 11⟩A Prayer when any drawes neare unto death. p. 176.
A Prayer in time of Plague. p. 184. & 186.
A Prayer for confession of sin p. 215.
A Thankesgiving. p. 233.
The Authors private Prayer. p. 256.
will soone take, and quickly flame out. Neither is this (as some too weakly, though very violently cavill) to stint the spirit of supplication.
⟨image 10⟩
countrey more pious, pithy formes then ours, some for publick, others for private use, among which the forme here tendered unto thee hath its excellency. As it is lawfull to have such helpe, so may such an helpe be very usefull.
