offering themselves See Gal. 4.18 It is good to be zealâ—â— affected alwaies in a good thing c. And therefore according to just occasion may oâ—â— to enlarge their religious services and tâ—â—â— more time thereunto See 2 Chron. 30. â—â— And the whole assembly tooke counsell to keepe oâ—â—â— seven daies and they kept other seven daies 〈◊〉 gladnesse XL. PROPOSITION Moreover it is not only lawfuâ—â—â— and expedient but also usefâ—â—â— and necessary that the goveâ—nour of a family sometimes 〈◊〉 extraordinary occasions require and opportunities serve thereunto do call for and crave thâ— company and assistance of somâ— godly brethren and Christiaâ— neighbours for the more solemne performance of religion duties together PROOF It having beene an usuall counâ— in the primitive Churches planted by the Apostles in the purest times that godly neighbours did come and meet together for their mutuall edification as occasion served but as it seemeth being begunne to be neglected by some of theÌ„ the Apostle Paul therefore endeavoureth to quicken and stirre them up againe thereunto in that his most effectuall exhortation Hebr. 10.24 25. Let us consider one another to provoke unto love to good works Not forsaking the assembling of ourselves together as the maner of some is but exhorting one another and so much the more as ye see the day approching And this duty is implied also in an admonition given by the Apostle James chap. 5. vers 16. Confesse your faults one to another and pray one for another For how could the duty of mutuall confession accompained with mutuall prayer be performed unlesse there had beene a meeting together to such end and purpose I. REAS. Because it is lawfull and may be requisite upon speciall or extraordinary occasion to invite and call friends and neighbours to rejoyce feast together as appeareth by that which is written of our Saviour Christ and his Disciples who being called to a mariage feast in Cana of Galilee were present at it See the history John 2.1 2. And the third day there was a mariage in Cana of Galilee and the mother of Jesus was there Aâ—â— both Jesus was called and his disciples to the â—â—â—riage c. Therefore also upon speciall 〈◊〉 extraordinary occasion it is lawfull to inâ—â—â— Christian friends and neighbours to 〈◊〉 mournfully and to pray together For thâ—â— is the same reason of contraries This argument is excellently illustrated in that demand and answer to it propounded Maâ—â— 9. vers 15. Can the children of the bride chamber mourne as long as the bride groome is with them But the daies 〈◊〉 come when the bridegroome shal be takâ—â— from them and then shall they fast 〈◊〉 that hence it followeth that according 〈◊〉 occasion justly offered as friends and neighbours may feast and rejoyce together so likewise according to occasion they may fast 〈◊〉 pray together For it is a divine advise aâ—â— monition Rom. 12.15 Rejoyce with them 〈◊〉 rejoyce and weepe with them that weepe II. REAS. Because it may sometime come to passe that one family is too little sâ—â— the performance of some kindes of religion services to God Thus God himselfe 〈◊〉 suppose and foresee it might happen in the celebration of the Passeover and therefore it was one of his ordinances in the institution thereof that there should be some assistance accordingly See Exod. 12. vers 4. And if the houshold be too little for the lambe let him and his neighbour next unto his house take it according to the number of the soules every man according to his eating shall make your count for the lambe As it was in the Passeover so on like occasions it might be in other services III. REAS. Because God doeth graciously accept and is very well pleased with all those who doe apply themselves to edifie one another in the waies of godlinesse as it is most remarkably expressed Malach. 3.16 17. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a booke of remembrance was written before him for them that feared the Lord that thought upon his Name And they shal be mine saith the Lord of hosts in the day when I make up my jewels I will spare them as a man spareth his sonne that serveth him See also Math. 18.20 Where two or three are gathered together in my Name there am I in the midst of them saith our Lord Jesus Christ I. OBSERV The more weighty and extraordinary any imployment and service for God is the more need there is of helpe and assistance even as Moses his father in law doeth convince perswade at large Exâ—â— 18. vers 14 15 16 17 18 19 20 21 22 23 24 25 26. And accordingly the godly-wiâ—â— have beene wont to menage their weighâ— affaires See Judg. 1.3 And Judah saidâ— Simeon his brother come up with 〈◊〉 into my lot that we may fight against tâ—â— Canaanites and I likewise will goe wiâ—â— thee into thy lot So Simeon went wiâ—â— him vers 17. And Judah went with Sâ—â—meon his brother and they slew c. II. OBSERV Two are better then one becâ—â—â—â— they have a good reward for their labour For 〈◊〉 they fall the one will lift up his fellow but woâ—â—â— him that is alone when he falleth for he hath 〈◊〉 another to lift him up Againe if two lie together 〈◊〉 then they have heat but how can one be waâ—â—â— alone And if one prevaile against him two shâ—â—â— withstand him and a threefold coard is not quickâ—â— broken See Eccles 4.9 10 11 12. XLI PROPOSITION Religious fasting is a singular helpe and meanes ordained by God to promote and further a due performance of the extraordinary occasionall services of prayer and exercise in the Word PROOF This is expressely set downe Joel 1.14 Sanctify ye a fast c. See also Joel 2.12 Turne ye to me saith the Lord with all your heart and with fasting and with weeping and with mourning And according to this ordinance the people of God have been wont to frame their course See Dan. 9.3 And I set my face unto the Lord God to seeke by prayer and supplications with fasting and sackcloth and ashes c. 2. Sam. 12.16 David therefore besought God for the child and David fasted and went in and lay all night upon the earth I. REAS. Because fasting being an abstinence from all the helps and comforts of this life so farre as necessity and decency will suffer as is to be seene Levit. 23.28 Exod. 33.5 Dan. 10.3 doeth argue and imply a selfe accusing and selfe judging in a holy revenge so as the heart is thereby wrought to humiliation and stirred up to devotion See this in Nehemiah and Cornelius who when they fasted were thereby quickned to pray more fervently and effectually upon their speciall occasions as appeareth Nehem. 1.4 Act. 10.30 II. REAS. Because fasting and prayer are most powerful meanes to effect some things of great and weighty consequence and that
that I may daily performe my vowes So the Christians in the new Testament had respect not only unto the Lords day to keepe it holy Act. 20.7 Vpon the first day of the weeke the disciples came together to breake bread c. but also to religious exercises daily Act. 17.11 And searched the Scriptures daily I. REAS. Because God is the absolute soveraigne Lord of every day to order and dispose of it as seemeth good unto the will of his divine pleasure Psal 74.16 The day is thine the night also is thine thou hast prepared the light and the Sunne And therfore he hath authority to command and appoint such service to be done as he pleaseth either in our generall or particular callings II. REAS. Because in the old Testament there were sundry times set apart unto divine worship by Gods owne institution and appointment besides the morall Sabbath day Levit. 23.4 c. These are the feasts of the Lord even holy convocations which ye shall proclaime in their seasons viz. The Passover The feast of the first fruits of Pentecost of Trumpets of Tabernacles the day of atonement c. So that the keeping of the morall Sabbath should be no prejudice to religious service at any other seasonable times OBSERVAT. The meaning of the argument used to perswade unto the religious keeping of the Sabbath day in Exod. 20.9 Sixe daies shalt thou labour doe all thy worke c. seemeth to be that the works of mens particular callings may ought to be done only within the space of the sixe daies of the weeke and not on the seventh or Sabbath day But it doth not follow hence as if men were not allowed to serve God religiously at any time within the sixe daies And this will further appeare if it be also observed that labour in mens particular callings is not commanded in the fourth commandement of the Decalogue sith it is in the first table which enjoyneth our duty towards God but it seemeth to be required in the eight commandement which is in the second table directing our duty towards our selves and our neighbours VIII PROPOSITION The worship and religious seâ—vice which ought to be perfoâ—med unto God every day is tâ— Prayer 11. Some exercise in thâ— holy Scripture and III. Godlâ— Meditation The Proofes and Reasons of this Propâ—sition are to be seene in the declaration 〈◊〉 these kindes of religious services distinctly as followeth IX PROPOSITION Prayer unto God is a princâ—pall part of such religious woâ—ship service as is taught in thâ— holy Scriptures in which the people of God ought to spend somâ—time every day PROOF This Proposition is by goodâ— just consequence implied in the Lords prâ—yer as it is usually styled in that fourth â—â—rection or petition Math. 6.11 Give us 〈◊〉 day our daily bread which is also expressed the same effect Luk. 11.3 For hereâ—â— we are given to understand that it is our duty to seeke unto God every day for a supply of daily requisites for subsistance in this life And this is manifest the rather if we doe observe that the terme or adverbiall particle of time This day or To day implieth Every day as it shall succeed other day by day continually I. REAS. Because whereas the evills miseries of sinne punishment are every day incident Math. 6.34 Sufficient unto the day is the evill thereof Prayer to God is a most effectual meanes to prevent or stay or remove the same See this Amos 7.2 3 4 5 6. 1. Chron. 4.10 Amos and Iabez by their prayers prevented stayed and removed invading evills God accepting them And thus much may also be gathered from the following directions and deprecations in the Lords prayer Math. 6.12 13. Forgive us our debts Lead us not into temptation but deliver us from evill For God is able to keepe from falling Iude ver 24. to subdue iniquity Micah 7.19 to deliver out of temptation 2. Pet. 2.9 to uphold in weaknesse 2. Cor. 12.9 and to stay the course of evills 2. Chron. 30.20 Yet notwithstanding he wil be sought unto therein Ezek. 36. vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to doe it for them II. REAS. Because Prayer to God that most powerfull way and meanes whicâ— God hath ordained and sanctified for thâ— obteining of such blessings as he purposeâ— to bestow upon his people As it is directâ— taught Math. 7.7 8. Aske and it shal be givâ—â— you seeke and ye shall finde knock and it shâ—â—â—â— opened unto you For every one that asketh â—â—ceiveth and he that seeketh findeth and to bâ— that knocketh it shal be opened Ierem. 29 1â— 13. Then shall ye call upon me and ye shall go 〈◊〉 pray unto me and I will hearken unto you Aâ—â— ye shall seeke me and finde me when ye shall seâ—â—â—â— for me with all your heart III. REAS. Because Prayer giveth 〈◊〉 sanctified and comfortable use of such blâ—â—sings and mercies as are already possessed aâ—â— enjoyed by the people of God See 1 Tiâ— 4.4 5. Every creature of God is good c. for 〈◊〉 is sanctified by the word and prayer OBSERVAT. When God is sought unâ—â— every day by prayer for a bestowing of daâ—â—â— requisites it is a good testimony that theâ—â— is an acknowledgment and dependance tâ— his gracious providence fatherly dispeâ—sation continually as it is implied in Psal 6 2. O thou that hearest prayer unto thee shall 〈◊〉 flesh come The Psalmist David in time of thâ— famine which lasted three yeeres soughâ— unto God for daily bread 2. Sam. 21.1 c And having received an answer of peace he penned as may be probably conjectured the 65th Psalme to expresse his gratitude and to teach others how to demeane themselves in time of straits and wants namely to goe to God that heareth prayers when he is sought unto and called upon X. PROPOSITION The best and most acceptable way and course for the people of God to approve themselves in the performance of the service of prayer is that having a gift of knowledge and utterance they doe not limit stint themselves unto a set forme of words but rather that they doe conceive their Prayer as cause occasion shall justly require PROOF The holy servants of God mentioned and approved of in Scripture in their course of praying have beene wont usually for the most part to coÌ„ceive their prayers Daniel greatly beloved wheÌ„ he understood by his reading in the booke of the prophesy of Jeremiah the number of the yeeres to be accomplished in the desolations of Jerusalem conceiveth his prayer accordingly See Dan. 9.1 c. The booke of God is plentifull in instances of this kinde as may be seene in the booke of Psalmes and otheâ— historicall books I. REAS. Because every gift of God Spirit and consequently the gift of prayer ought to be stirred up and exercised according to just occasions offering themselves See 2 Timoth. 1.6 I
put thee in remembrance that thou stirre up the gift of God that is in thee For therefore God doeth bestow the gift 〈◊〉 prayer upon his people that they may exercise the same so attaine the fruit thereof Zach. 12.10 11 c. compar with chap. 13.1 And I will powre upon the house of David and upon the inhabitants of Ierusalem the Spirit 〈◊〉 grace and of supplications and they shall looâ— upon me whom they have pierced and they shaâ—â— mourne c. In that day there shal be a fountaiâ— opened to the house of David to the inhabitanâ—â— of Ierusalem for sinne and for uncleannesse II. REAS. Because there are varieties 〈◊〉 necessities and occasions which doe oftentimes fall out and present themselves daily unto the people of God So that it is therefore requisite they should frame theiâ— prayers sutable thereunto Solomon in 1. King 8.33 c. giveth instances of sundry occasions of prayer and of sutable seeking of God as namely Trespasses Captivity Drought Famine Sword Pestilence Blasting Mildew Locusts Caterpillers c. III. REAS. Because when the gift of prayer is exercised and stirred up in conceiving and uttering of our requests according to the present occasion then the Spirit doth more sensibly helpe our infirmities as a voice speaking in our eares behinde us Isai 30.21 dictating and giving matter words and affections according to the will of God whereas we ourselves for the most part are ignorant dull cold unaffected and indisposed dat such time See Rom. 8.26 27. Likewise the Spirit helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be expressed And he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God OBSERVAT. The gifts of knowledge utterance wherewith some persons are enriched 1 Corinth 1.5 being common gifts of the Spirit that is to say such gifts as are common to some naturall men hypocrites and given to them aswell as to the regenerate ones Isaiah 58.2 3 c. ought to be exercised and improved carefully and conscionably to the advantage of the giver that hath committed them to their trust to such ends as the parable of the talents sheweth Math. 25.14 15 c. XI PROPOSITION Albeit conceived prayer as hath beene said Proposit X. is the best and most approved way ordinarily to expresse the desires of the soule as proceeding and issuing from a more speciall assistance of the Spirit of God yet it is not only lawfull but may be also very expedient and requisite for some persons and at some times to use set formes of prayer PROOF The Lords Prayer is not only a rule of prayer but also a forme of praver As appeareth by comparing together Math. 6.9 c. and Luk. 11.2 For in Mathew it is said After this maner pray ye c. But in Luke it is said When ye pray say Our Father c. There are also sundry formes of prayer which were prescribed for some persons on some occasions See Numb 6.23 24 25 26. 10.35 36. Psal 20. 102. c. I. REAS. Because many of the people of God at their first entrance into the profession of the Gospel being newly converted are as yet very ignorant of the waies of God not knowing how to walke or order their religious course or to pray aright but doe stand in great need of some helps for so it was with the disciples of John the Baptist and with the disciples of our Saviour Christ also as may be gathered from that request which one of Christs diciples made unto him Luk. 11.1 Lord teach us to pray as Iohn also taught his disciples II. REAS. Because many members of Christian Congregations and Families are dull of hearing and slow of conceiving of what is said and uttered in the ministery of the word touching some divine trueths for so the Apostle affirmeth of the beleeving Hebrews Hebr. 5.11 Ye are dull of hearing Which affirmation is aswell appliable unto praying as to the hearing of the word preached sith understanding and discerning is requisite in prayer aswel as in hearing of the word as is implyed in that demand of the Apostle Paul 1. Corinth 14.16 Hovv shall he that occupieth the roome of the unlearned say Amen at thy giving of thanks seeing he understandeth not vvhat thou sayest As if he should say Unlesse he that is present at prayer doe understand what is prayed he cannot be a fruitfull partaker of such prayer And therefore as it is very meet that in the ministery of the word the same things be oft repeated and inculcated Philip. 3.1 So it is likewise is prayer I. OBSERVAT. Prayer is an expressioâ— of our will to God See Psal 25.1 Now whatsoever condition or qualification is required unto prayer or lifting up the soule to God to make it lawfull and acceptable the same may be made use of in a set forme oâ— prayer viz. Knowledge Conscience Faith Hope Sincerity Fervency c. II. OBSERVAT. The words of him that uttereth a prayer in the presence of others are unto them as a set forme of prayer and for ought they know may be a forme premeditated prepared to be expressed word for word And they are bound to confine their spirit thereto and in no sort to suffer their hearts to wander or to be otherwise occupied as it is implied Deut. 27.14 c. XII PROPOSITION Some exercise in the holy Scripture is also a part of that religious service which the people of God ought to observe daily PROOF God himselfe doeth prescribe this daily practise to his people Josh 1.8 This booke of the law shall not depart out of thy mouth but thou shalt meditate therein day night that thou maiest observe to doe according to all that is written therein c. And the noble Bereans walking according to this doctrine had singular approbation commendations Act. 17.11 They searched the Scriptures daily c. I. REAS. Because the word of God is the spirituall mans daily bread wherewith his soule is fed his spirituall strength and stature promoted as it is intimated 1 Pet. 2.2 As new borne babes desire the sincere milke of the word that ye may grow thereby This spirituall food is as necessary and usefull for the soule every day as corporall repast for the body And accordingly the godly-wise have esteemed of it See Job 23.12 I have esteemed the words of his mouth more then my necessary food II. REAS. Because daily exercise in the Scripture is an effectuall preservative against the danger of daily sinning against God notwithstanding the deceitfulnesse of sinne is such as it is For I. The word will discover sinne Rom. 7.7 and so give prevention to it See Psal 17.4 By the words of thy lips I have kept me from the path of the destroyer As