desires Sighs and groans are the Language God understands When God meaneth to bestow any blessing he usually stirs up the hearts of his people earnestly to pray for it And the effusion of the Spirit of supplication that holy yet humble importunity that spiritual violence and wrestling and striving and pleading with the Almighty is a happy presage of an approaching blessing 8. Beg spiritual blessings and the things appertaining to the soul primarily and with greatest earnestnesse Beg temporall mercies and such as concern this life and thy welfare here with an humble submission unto God resigning thy will to his most holy will earnestly begging that what he sees not good for thee nor fit to be granted thee he would make thee willing and contented to be without 9. To supplication forget not to adde praises and thanksgivings to the Lord for all his benefits for his innumerable favours confer'd on thee in the course of thy life past and also for thy present enjoyments Especially quicken and provoke and awaken thy soul to lift up the high praises of God for his inestimable love in sending his Son to be a ransome for sin and sending his Holy Spirit to convince of sin and of righteousnesse and to perswade and enable thy heart to close with Christ And lastly upon the receipt of any new mercy and favour from God offer up a cheerful and hearty sacrifice of praise and thanksgiving in and through the mediation of Christ by whom alone our Persons and Sacrifices are accepted with God And to direct and quicken thee to this duty of rendring praises to the Lord Consider 1. That praise is Gods Tribute his Custom 't is all the Impost he sets upon his Blessings There are three things to be considered in a mercy 1. The mercy it self 2. The Comfort and sweetnesse that may be enjoyed in the use of it 3. The Glory Honour and Praise that is due for it The two former God freely gives us he only reserves the latter as a tribute and homage to himself 2. Praising God for former mercies invites him to bestow new mercies God will be bountifull to those that he sees thankfull and from whom he receives Glory and acknowledgment 3. Praising God is the beginning of Heaven 't is the employment of the holy Angels and glorified Saints there 4. To have a heart delighting in praising God is a great evidence in conjunction with others of sincerity self-love forceth prayer oftentimes from us but to praise God aright cometh from a more heavenly affectâ—on and a sanctified frame of heart 5. To set upon this duty of praising God is one of the best waies to mitigate any sorrowes that at any time are upon us If we can work our hearts to praise him for the mercies that are continued to us it will exceedingly abate the sense and feeling of any present Crosse or affliction that lies upon us 6. Consider who they are that are the most unthankfull to God even Devils and damned Spirits who are full of envy malice and pride they will not praise God but do wretchedly blaspheme him and wicked men who imitate their Father the devil And wouldest thou be like these Upon these Considerations stir up thy heart to be much in this heavenly duty of praising God and remember 1. To praise him with thy heart 2. To praise him with thy tongue 3. To praise him with thy life Let there be an abiding sense of his favours on thy heart and let thy life and conversation praise him also Let thy works praise him that others seeing thy good works may glorifie thy heavenly Father Labour to secure thy state in Grace and thy interest in Gods favour through Christ and then thou maist be assured that whatever God gives thee he gives it thee in pure love all comes swimming to thee in the blood of Christ and this Consideration will exceedingly raise thy heart to thankfulnesse and make thy tongue sound forth the praises of the most High These Directions may help thee in the performance of that great Christian duty of praier and thanksgiving After thou hast praied Consider 1. What thou hast praied for As before praier we should consider and labour to find out our wants So after prayer we should consider of our petitions and what we have begged of God 2. Humbly expect a gracious answer and return to thy praiers not for any worthinesse or desert in thy self or praiers but for Christ's sake alone 3. Serve Providence in the use of fair and lawful means for the attaining those good things thou hast prayed for 4. To Prayer add watchfulnesse If through Grace thy heart hath been wrought to a good temper and holy frame in prayer labour to keep it afterward labour to preserve those apprehensions and those affections in thy soul which thou foundest in time of prayer And therefore one well adviseth that for some little time after we have prayed we should keep our selves silent and quiet nor presently and in the next moment as some do but fair and softly removing our hearts from our prayers to our worldly businesses and occasions Zach. 12.10 And I will poure upon the House of David and upon the Inhabitants of Jerusalem the Spirit of Grace and of Supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his onely Son and shall be in bitternesse for him as one that is in bitternesse for his first born Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered V. 27. And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Eph. 3.12 In whom we have boldnesse and accesse with confidence by the Faith of him Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them John 14.13 And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son V. 14. If ye shall ask any thing in my Name I will do it 1 Tim. 2.5 For there is one God and one Mediator between God and man the man Christ Jesus John 16.23 And in that day ye shall ask me nothing verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you 1 Pet. 2.5 Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spirituall Sacrifice acceptable to God by Jesus Christ Isai 48.17 Thus saith the Lord thy Redeemer the holy One of Israel I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldst go Psal 32.5 I acknowledged my sin unto thee and mine iniquity have I
thanksgiving 1 Thes 5 6. Let us not sleep as do others but let us watch and be sober Rev. 3.2 Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfect before God V. 3. Remember therefore how thou hast received and heard and hold fast and repent if thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee Rev. 16.15 Behold I come as a thief Blessed is he that watcheth and keepeth his garments Eph. 6 10. Finally my Brethren be strong in the Lord and in the power of his might V. 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil V. 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickednesse in high places V. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand V. 14. Stand therefore having your loins girt about with truth and having on the breast-plate of righteousnesse V. 15. And your feet shod with the preparation of the Gospel of peace V. 16. Above all things taking the shield of Faith wherewith ye shall be able to quench all the fiery darts of the wicked V. 17. And take the helmet of salvation and the sword of the Spirit which is the Word of God V. 18. Praying alwaies with all prayer and supplication in the Spirit and watching thereunto with all perseverance c. CHAP. VI. CArefully make use of all good means God hath appointed for the begetting and increasing saving Knowledge and Grace in thee Under this head I shall treat of these five Particulars 1. The Observation of the Lords day 2. Hearing the Word 3. Singing Psalmes 4. Religious Conference 5. Retired holy Meditations 1. Concerning the Observation of the Lords day Be careful religiously to observe the Lords day the Christian Sabbath The Law of Nature dictates to us that there ought to be a due proportion of time set apart for Gods solemn Worship and Service God hath in his Word appointed one day in seaven to be kept holy to him which was the last day of the week from the beginning of the world to the resurrection of Christ and the first day of the week ever since and so to continue to the end of the world which is the Christian Sabbath and in the new Testâ—ment call'd the Lords day I shall here do two things 1. Shew the Reasons why we should observe this day 2. The Manner how we should observe it The first I shall shew in these Particulars following I. We find a Sabbath instituted by God himself from the beginning Gen. 2.2 3. And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made and God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made Before we read of the fall of Adam we read of a seventh day blessed and sanctified by God himself God blessed the seventh day that is dispensed a peculiar favour towards it exalted that day above the rest which is intimated in the next words he sanctified it that is he separated and consecrated it to his own holy Worship and annexed a blessing to the observation of it Adam did not need a day of rest in innocency by reason of any bodily wearinesse that would have betided him upon his six daies labour in his calling of husbandry yet God saw it convenient to enjoyn him to set apart one day in seven to enjoy more especial communion with his Creator Now if Adam in innocency when he had no sin in him had need of a Sabbath to take him off from the works of his calling that he might converse with God more immediatly in holy duties and exercises How much more need have we in this corrupt estate who are so prone to sin and had need of all helps against it Well then we find in the very beginning that the Law concerning the Sabbath was given while the whole Nature of mankind was in our first Parents even before they fell They might have lived here on the earth without sin but they were not to live without a Sabbath After the fall when Enos was born of Seth the son of Adam it is said that then men began to call on the Name of the Lord Gen. 4. ult That is as I take it to call upon his Name in publick Assemblies And most like it is the day they observed was the same that Abel and Seth and Adam observed before them and the rest of the Patriarchs after them Namely that day of the week in which God himself rested having finished the great work of the worlds creation Even before the Law saith learned Mercer upon Gen. I doubt not but this day by Gods teaching was solemn and sacred to those primitive Fathers Neither did the observation thereof saith Peter Martyr loc com cap. 7. begin with the giving of the law in Sinai but it was celebrated before Of the same opinion is the judicious Rivet who answers all Arguments brought to the contrary in 2 Gen. Exerc. 13. And indeed there is no reason to think otherwise For besides that in Adams heart the Law of Nature was perfectly imprinted and to consecrate some time to the Worship of God was and is a member of that Law 'T is more than probable God did dictate and prescribe to Adam all circumstances of his Worship which by tradition past to his posterity and were in their several Families until Moses observed II. We find a Sabbath observed by the Patriarchs in Exod. 16. Before the giving of the Law we find there an expresse charge touching the observation of it and two such Miracles to ratifie and set a value upon it v. 22 27. as seldom we read of greater The Manna fell in great plenty on the six daies and on the seventh none 2. Being gathered on the sixth day it remained sweet to the seventh and not so on any other day Observed therefore it was at this time and surely in obedience to Gods command For we must not impute will-worship to these holy men I shall end this with the words of the learned Paraeus in Com. on Gen. God sanctified the Sabbath in the very prime creation and doubtless that sanctification was observed in the Patriarchal Families III. After all this we find the day again for the better observation of it proclaimed on Mount Sinai Exod. 20. and that in a very dreadful and glorious manner having a more solemn entrance into it and more solemn reasons to hedge it in and confirm it than any of the other Commandements God being to give his moral and
Lord hath enabled me in any measure to be serviceable to you in the furthering of your salvation And that you may the better know how to make use of this Treatise I shall acquaint you in brief with the whole designe thereof In the first part I have couched together in three Chapters the chief and necessary things that are to be known and believed concerning God our selves and the Mediator between God and man That so those that have a mind to know may in short be informed of the main things they are so deeply concern'd to be acquainted with And because 't is of exceeding great consequence that people should well understand how the things they profess to believe are grounded on Gods Word I have collected together most of those Scriptures that are scattered up and down in the Book of God upon which the Articles of our Faith are founded and have reduced them to several heads and printed them at large that so they may be as several constellations or clusters of Stars giving you the more light and clearer assurance of the things they are brought to prove This course I have taken also in the second Part in reference to the things that are to be practised My intent herein being that my Book should fully inform you what is Gods mind and revealed will concerning those particulars I treat of which may be of singular use to you in several respects 1. To strengthen and confirm your own belief of the Articles of the Christian Faith to awe your Consciences with the authority of Gods Word and to engage your hearts to the practise of those things that shall appear to be your duty 2. To enable you to instruct your children and servants in the Principles of Faith and obedience from the Scriptures here set down to your hands which every one is not able readily to find out that has not some such help 3. To secure you against Errors now so rise among us Seeing you may hereby defend the Faith once delivered to the Saints and confute the enemies of truth as our Saviour did the Devil by alledging the Sacred Scriptures for the things you believe and practise In the Second Part I treat of the things that concern your practise And because consideration of our waies and examining the state of our souls to God-ward is a matter of so exceeding great use that scarce any thing undoes Mankind more than the neglect of it I begin with that And oh that I may prevail with you to a conscientious Practise of it I have heard of a Gentleman that uPon his Death-bed laid this one command upon his wild Son and engag'd him to the performance of it by a solemn promise that he should every day of his life be half an hour alone Which this young man constantly observing and spending his half hours retirement at first in any kind of vain thoughts at last he began to ponder with himself why his Father should enjoyn him this penance and the Spirit of God suggesting to him that his intent therein could be no other but to bring him to consider of his evil waies and whither they tended and what would become of him hereafter if he went on it pleased the Lord so to set those thoughts home upon his heart that he became a new man Of so much advantage is consideration and frequent taking our selves in private to think of the state of our souls In the three next Chapters I handle the Doctrines of Repentance Faith and a new nature and reformed life being indeed the main things wherein the power and life of Godlinesse consists And therefore I intreat you give the more heed unto them In the Fifth Chapter I treat of maintaining a daily close communion with God and shew 1. How we should awake with God in the morning and so begin the day well 2. How we should pour forth our souls in secret prayer and thanksgiving unto him private prayer being every ones duty and a great help to Holiness And that people may not be slight and formal in these duties and so offend in the manner of doing them I give some Directions for the right performance of them 3. I shew how we should diligently read the Scriptures the Oracles of God which are able through the operation of the Spirit to make us wise unto salvation 4. How we should live continually as in the sight and view of God 5. How we should live by Faith in ten particulars 6. How we should be diligent observers of the Providence of God that so we may order our services of prayer and praise accordingly 7. How we should practise the great duty of daily watchfulnesse continually watching 1. Over our thoughts that we lodge not sinful thoughts in our minds 2. Over our Affections that we allow not any sinful motions and stirrings in our hearts but labour speedily to suppress them 3. Over our words that we offend not as we are exceeding apt with our tongues 4. Over our actions that they may be such as proceed from a right Principle are conform'd to a right Rule and are directed to a right end These are the things we must watch over Next I set down what are the things we must watch against In the general all sin whatever But in particular 1. Those sins we are most inclin'd unto by our own temper and naturall constitution 2. The sins we are most exposed to by reason of our calling condition state and course of life 3. The sins of the times and places where we live 4. Against all occasions and temptations that we foresee are like to endanger our souls 5. Against dishonouring God by the immoderate and undue use of lawful things 6. Against Errour where the danger of it is shewed and some preservatives are given against it In the next place is shewed how we should watch for opportunities of doing and receiving good And some Motives to watchfulness are propounded and the Chapter shut up with these two Directions 1. That we should besides our solemn prayers send up frequent mental ejaculatory prayers unto the Lord for his Grace help and assistance 2. That every night we should retire and reflect upon all our actions and whole behaviour in the day past and so set all at rights between God and our souls before we go to sleep And because whoever desires to grow in Knowledge and Grace must conscientiously make use of and improve the means of Grace that God affords him therefore in the Sixth Chapter I treat 1. Of the careful observation of the Lords day Shewing why we should observe it and how For my part I never saw true Religion and the power of Godlinesse thrive in any person family or Parish where the religious and conscientious observance of that day was neglected 2. Concerning heaâ—ing the Word where directions are given 1. How we are to prepare our selves before we go to hear 2. How we are to behave our selves in time of
to watchfulnesse ibid. Of Perseverance Pag. 289 Of mental ejaculatory prayer Pag. 293 Of reviewing at night and reflecting upon all the actions of the day past Pag. 296 Chap. 6. Of improving the opportunities and means of Grace Pag. 301 Of the observation of the Lords day ibid. Of hearing the Word How we are to prepare our selves before we hear how to behave our selves in time of hearing what to do after we have heard Pag. 319 Of singing Psalms Pag. 340 Of religious Conference Pag. 349 Of Meditation Pag. 354 Chap. 7. Of frequenting good company Pag. 358 Chap. 8. Of diligence and conscientiousnesse in our particular Callings Pag. 365 Chap. 9. Concerning just dealing in trafick trading and commerce Pag. 372 Directions to buyers Pag. 373 To Sellers Pag. 375 Motives to righteous dealing Pag. 377 Of restitution Pag. 378 Chap. 10. Of the duties of Governours of Families Pag. 382 Of Family-Prayer Pag. 387 Chap. 11. Of the duties of Husband and Wife Pag. 397 Chap. 12. Of the duties of Masters nnd Servants Pag. 415 Chap. 13. Of the duties of Parents and Children Pag. 428 Of Infant-Baptism ibid. Chap. 14. Of the duties of such as are in Office and the duties of Inferiours Pag. 448 Chap. 15. Of the duties of people towards their Pastours and Ministers Pag. 452 Chap. 16. Of Christian and Brotherly reproof Pag. 546 Chap. 17. Of the duties of the Rich and poor Of those that concern the rich Pag. 483 Of Recreations Pag. 490 Of Charity and relieving the poor Pag. 492 Directions concerning the exercise of charity Pag. 494 Of the duties that concern the poor Pag. 498 Their Temptations and dangers Pag. 504 Chap. 18. Of the duties of Young and Old Of those that concern the young Pag. 509 The danger of delaies Pag. 510 The advantages of turning to God betimes Pag. 513 Objections against it answered Pag. 515 Directions to the younger sort Pag. 519 Of the duties of the Ancient ibid. Serious considerations for the Ancient Pag. 524 The danger of ill-grounded hopes of Heaven Pag. 528 What those deceiving and sandy foundations are whereon many ancient people build their hopes of Heaven Pag. 529 Directions to the Ancient Pag. 534 Chap. 19. Directions to the healthy and to the sick The duties of those that are in health Pag. 539 Directions and counsel to the sick Pag. 541 How to examine themselves Pag. 543 Of the duties commanded and sins forbidden in the Law or ten Commandments Pag. 545 Of the sins against the Gospel Pag. 556 Further directions to the Sick Pag. 564 The Lessons to be learned in the School of affliction Pag. 567 What things are required of them whom God brings out of trouble and affliction Pag. 570 Chap. 20. Of the four last things Death Judgment Hell Heaven Pag. 577 1. Of Death ib. Directions how to prepare for death ib. Reasons why those that are Godly should not overmuch fear death Pag. 582 2. Of the last Judgment Pag. 587 Arguments to prove there will be a day of judgment Pag. 588 Who will be the Judge Pag. 591 The nature and manner of this judgment Pag. 594 A threefold Book that will then be opened Pag. 598 The consequents of this judgment Pag. 599 3. Of Hell Pag. 602 Of the duration of the persons of the damned ib. Of the duration of their pains Pag. 606 Of the dreadfulnesse of their pains and torments Pag. 608 Of Heaven Pag. 617 Of the resurrection of the body Pag. 622 Of the Glory of the body Pag. 625 Of the blessednesse of the soul Pag. 628 ERRATA THe Reader is desired to Correct these Errata's with his pen that the sense be not disturbed Page 17. line 15. of him is wanting after invisible things p. 20. the last Scripture viz. Gen 48.16 should have been left out as being spoken not of a created Angel but the Angel of the Covenant p. 43. l. 10. dele of God p. 71. l. 3. after offered read one l. 4. after sins r. for ever p. 101 l. 27. after Christ r. v. 8. By grace ye are saved through faith and that not c. p. 129 l. 1. the 47 v. of Mar. 9. is left out p. 132 l. 21. for not r. ever p. 137. l 21. for calender r. calendar p. 141. l. 18. dele three p. 144. l 27. for the r. thee p. 146. l. 45. for This is the soul r. Thus is the soul p. 165. l. 11. dele therefore p. 173. l. 8. dele Isa 48. 17. p. 180. l. 15. for my being r. any being p. 181. l. 4. for and four beasts r. and the four beasts p. 240. l. 13. for spirit r. spirits p. 246. l. 3. after unlawfull r. and customary l. 16. for scurrulous r. scurrilous p 253. l. 4. for persons whom r. persons to whom p. 263. l. 26. for watch r. walk p 301. l 13. for meditations r. meditation p. 209. l. 10. for the first of the r. the first day of the. p. 346. l. 20. for psams r. psalms p. 360. l. 6. for to kind r. to its kind p. 413. l. 29. for stretched r. stretcheth p. 439. l. 10. for that that they do it r. for that they do as one saies p. 482. l. 1. for beareth r. heareth p. 512. l. 19. for dost really r. dost not really p. 514. l. 15. for twelfth bour r. eleventh hour p. 525. l. 16. for pag. 510 r. page 511. p. 528. l. 18. for peâ—suming r. presuming p. 541. l. 9. for partie r. parties l. 13. for cna r. can p. 551. l. 1. for visiting r. of visiting p 567 l. 8. for corectest r. correctest p. 569. l. 23. for Oh r. O. p. 570. l. 6. for our r. your p. 581. l. ult for his r. this p. 589. l. 4. after conscience r. only p. 609. l. 17. dele or p. 627. l. 7. for or r. and. KNOWLEDGE PRACTICE OR A Discourse of things necessary to be Known Believed and Practised in order to Salvation TWo things are mainly necessary to Salvation Right Knowledge Right Practice The chief things to be Known and Believed are Concerning God Man The Mediator between God and Man Concerning God we are to Know three things 1. His Nature 2. His Properties or Attributes 3. His Workes Concerning Man three things 1. The happy Condition in which he was made 2. His Fall 3. The way of his Recovery by Christ Concerning the Mediator between God and Man seaven things 1. What manner of Person he was 2. How he came into the World 3. How he lived here 4. How he died 5. What became of him after his Death 6. What was the end and intent of his coming into the World 7. What they are effectually Called unto and through the assistance of the Spirit of God enabled to perform who shall receive Remission of sins by Christ CHAP. I. Concerning God COncerning God we are to know three things 1. His Nature 2. His Properties or Attributes 3. His Workes First His Nature That there is one Onely true God
armour of Light Eph. 5.15 See then that ye walk circumspectly not as fools but as wise Rom. 13.13 Let us walk honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and envying V. 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts therof Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is Psal 59.16 But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of my trouble Psal 35.28 And my tongue shall speak of thy righteousnesse and of thy praise all the day long Psal 3.5 I laid me down and slept I awaked for the Lord sustained me Psal 91.1 He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty V. 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Psal 4.6 There be many that say who will shew us any good Lord lift thou up the Light of thy Countenance upon us Psal 32.8 I will instruct thee and teach thee in the way which thou shalt go I will guid thee with mine eye Psal 86.11 Teach me thy way O Lord I will walk in thy Truth unite my heart to fear thy Name Psal 17.5 Hold up my goings in thy paths that my footsteps slip not Psal 90.17 And let the beauty of the Lord our God be upon us establish thou the work of our hands upon us yea the work of our hands establish thou it Secondly Omit not daily to poure forth thy Soul in secret and fervent prayer before the Lord humbly confessing and bewailing thy sins with a deep sense and feeling of the evil danger and desert of them begging earnestly as for thy life a ful and free pardon and discharge of them all in the blood of Christ and humbly imploring the aid and assistance of the holy Spirit to enable thee to mortifie thy corruptions to resist temptations and to perform in a right manner all the duties required of thee Be much in this duty of secret prayer if ever thou intendest to save thy soul to honour God here or to be happy with him hereafter And remember that to pray unto God in an acceptable manner is not to say over a few prayers or to utter a few petitions Patrat-like in a formal cold customary manner where there is not a true sense and feeling of sin and misery and where the desires of the soul are not carried out earnestly to seek for mercy and relief from God through Christ there can be no true hearty praying such as God will accept though the outside and external part of the duty be performed never so speciously God more regards the sighes and tears and broken expressions of a truly contrite and humble heart that are powred forth in secret before him than the most set and exactly form'd devotions that proceed either from formality or hypocrisie If thou wouldest therefore pray aright beg the assistance of the holy Spirit of God to help and enable thee for we know not how to pray as we ought except the Spirit help our infirmities Beg therefore the assistance of the Spirit to work and quicken in thy heart those apprehensions affections and Graces which are requisite for the right performance of this duty And with that gracious assistance labour to pray 1. With humility and reverence having an high and awful apprehension of the Majesty of God 2. With a deep sense and feeling of thy wants and necessities and with brokennesse of heart and true contrition for thy sins 3. Offer up thy prayers and supplications to God in the Name of Christ the only Mediatour between God and man not barely mentioning his Name but drawing thy encouragement to pray and thy hope of acceptance in prayer from his Merits Mediation and Intercession 4. Pray in Faith humbly trusting in Gods Power Goodnesse Faithfulnesse and gracious promises made in Christ not so much a Christians prayer as his Faith in prayer prevaileth with God And 't is a great encouragement to Faith to consider there is not only bounty in God but bounty engaged by promise O how great are the priviledges of Saints God is their Father willing to hear their prayers Christ is their Advocate willing to present their requests the holy Ghost is their helper and assister to draw up their requests for them 5. Lift up pure hands without wrath as the Apostle adviseth 1 Tim. 2.8 Before thou settest thy self to this duty labour to get thy heart purged of all malice wrath ill will and desire of revenge if there be any such vile affection in thee towards any body When thou goest to pray thou goest to beg forgivenesse of thy manifold sins from God which thou canst not reasonably expect if thou art not willing to forgive others Our Saviour hath taught us to pray forgive us our trespasses as we forgive them that trespasse against us And this is very remarkeable he resumes this petition of all the rest to explain and by a strong reason to enforce Mat. 6.14 15. For if you forgive men their trespasses your Heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your Father forgive your trespasses Remember therefore that it is thy duty heartily to forgive those that have done thee any wrong and to pray for them that God would pardon them in his Son and give them such a frame of heart that they may please him and be blessed by him both here and hereafter This is a good signe of Grace to pray for a blessing on our very enemies 6. Pray in sincerity Looke that thy end be right and that thy aim be at the Glory of God There is a great deal of difference betwixt a carnal desire and a gracious supplication Jam. 4.3 Ye ask and have not because ye ask amisse to spend it on your lusts Praiers that want a good aim do usually want a good issue When thou findest thy heart running out by a perverse aim check it and disclaim it the more solemnly If our praiers be not directed to the Glory of God there is little hope that when we receive the talent we pray for we shall employ it to our Masters use They that cannot ask a mercy well seldome use it well 7. Labour to pray with zeal fervency warmth and holy importunity with sensiblenesse and strong workings of affection 'T is easie to say a prayer in a formal cold manner when the heart is nothing affected with it but possibly wandring while the lips are praying But that is true prayer when the soul reaches out after those things it praies for in holy ardent and spiritual
Affections the motions and stirrings of thy will the out-goings of thy heart Rightly to order our Affections is one of our principall businesses in this life When they are rightly ordered and governed they do much further help on our course in Godlinesse Whereas disordered passions blind the judgment hurry away the will fill the heart and mind with disquiet and interrupt prayer and other holy duties Keep an especial watch theâ—efore over thy Affections Be careful they be not set on wrong objects nor suffered to grow unruly and exorbitant Grace doth not extinguish but rectifie affections Christ who was free from all sin was not without affections He was angry did grieve rejoyce Let it be thy care therefore to look to the right regulating of these powers and these affections that God hath placed in thee And to help thee in this work observe these Directions 1. Beg of God a sound mind a right understanding a clear judgment that thou maist be able rightly to discern between good and evil and maist not take shews and appearances for realities There is great danger in misapprehensions for as the apprehensions of the mind are weaker or stronger so the affections are hotter or cooler 2. Labour to bring thy will sense and appetite under subjection to right reason If sin do seem pleasant to thee as the forbidden fruit to Eve let reason tell thee 't is forbidden fruit and therefore thou must not touch it A man is Lord of himself when reason rules him but his own slave when wilfulnesse appetite or passion bear sway in him When the Coachman cannot rule the horses but is hurried violently away with them there is nothing but confusion to be expected so it is with a man whose reason is overborn or hurried away by his headstrong passions Affections are like fire and water good servants but very bad Masters Fire does well while 't is kept in the chimney water is useful while 't is kept within its banks if they break out they are veâ—y mischievous Elements Affections while they are moderated kept within their due bounds they are very serviceable but if they overflow those banks and bounds what a world of mischief follows 3. Labour to foresee such things before they come which may prove great provocations to thee and are like to kindle and excite thy passions Use precaution and wisely avoid such occasions as much as thou canst Passions are far moâ—e easily prevented than moderated And here premeditation is of singular use whereby the mind may fortifie strengthen it self against the exorbitancy of pâ—ssion before it arise by considering the unreasonablenesse of it and the bitter fruits and effects of it 4. Resist evil affections at the beginning before they grow high and headstrong Dash Babylons brats against the wall If they once get strength they may be too hard for thee Lusts and vile affections let alone do often end in grosse sins There are works of the flesh that follow lusts of the flesh Gal. 5.19 Love of pleasure if uncontroâ—l'd may end in drunkennesse or uncleannesse Envy and malice if uncheck'd may end in muâ—der or violence Judas allowing himselfe in Covetousnesse that brought him to deny his Master 5. Temperance and keeping under the body is an excellent means to mortifie lusts passions and vile affections He that pampers his flesh feeds his enemy And how much better is it to endure the pains of mortification here than the horrours of everlasting darknesse hereafter 6. Remember that when thy blood and Spirits are moved and thy passions are up whatever is presented to thy imagination tends to the delusion of thy soul Passions like some kind of glasses represent things falsely somtimes of a mountain they make a mole-hill and somtimes a mole-hill they magnifie into a mountain Therefore if it be possible in passion make no resolutions Let it be one of thy main cares then to suffer thy spirit and blood to cool and thy passions to sink and melt away and then thou wilt come to right apprehensions Many have grievously overshot themselves in passion and repented of it at leisure 7. Consider the root of all inordinate passion is self-love The larger the branches of passion the deeper the root of self-love Therefore labour to dig up the root and do not only lop off the branches Inordinate self-love ought to be subdued and mortified 8. Meditate often on the abasings sufferings death and passion of our Lord and Saviour Christ suffered for us leaving us an example saith the Apostle 1 Pet. 2.21 that we should follow his steps Was he crucified for us and shall not we crucifie our vile affections for him Did he renounce his own will to accomplish our salvation and shall not we deny our wills for him our corrupt wills The wills of the flesh and of the mind as the Apostle calleth them Eph. 2.3 The lustings of the lower and the upper soul Was he made of no reputation for us and shall we be proud Did he lay down his very life for us his enemies and shall not we forgive an enemy for his sake O labour from the consideration of Christs sufferings to mortifie thy lusts and vile affections 9. By earnest Prayer even the prayer of Faith seek for succour from Heaven against all thine inordinate affections Humbly plead that promise before the Lord Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under Grace 10. Take the sword of the Spirit which is the Word of God Eph. 6.17 and therewith labour to slay thy inordinate affections Apply the Commands and Threatnings of Gods Word to thy self when thou findest any strong passion or lust stirring in thee As suppose Anger be up in thee take that sword of the Spirit thou wilt find Eph. 4.26 27. Let not the Sun go down upon your wrath â—â—ther give place to the devil If hatred against thy Brother be working in thee take that sword 1 John 3.15 Whoever hateth his Brother is a murderer and ye know that no murderer hath eternal life abiding in him If thy heart be pestered with revengeful thoughts take that sword in Mat. 6.14 15. If ye forgive men their trespasses your Heavenly Father will forgive you But if ye forgive not men their trespasses neither will your Father forgive your trespasses If lust be stirring in thee take that sword in Mat. 5.28 But I say unto you whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart If pride take that sword 1 Pet. 5.5 God resists the proud and gives Grace to the humble If Covetousnesse take that sword Luke 12.15 Take heed and beware of covetousness for a mans life consisteth not in the abundance of the things which he possesseth And 1 Tim. 6.10 The love of money is the root of all evil Thus if thou art well acquainted with the word of God thou maist find a sword to slay any inordinate
sing Davids Psalms 3. Answer the Objections made against it 4. Give some Rules and Directions how Christians may practise this Ordinance to the Glory of God and to their own great benefit and spiritual advantage For the First Singing of Psalms was once an Ordinance of God in the Church and a part of Divine Worship and never repealed under the Gospel Psal 95.1 2. O come let us sing unto the Lord let us make a joyful noise to the Rock of our salvation Let us come before his presence with thanksgiving and make a joyful noise to him with Psalms And 't is sorted with other duties that are of a perpetual obligation as Prayer Hearing the Word c. v. 6. 7. 'T was practised by those eminent Saints of God Moses Deborah Barak David the sweet Singer of Israel Solomon and others whose Songs and Hymnes we have recorded in the old Testament 2. The Prophesies in Scripture that foretel the state of the Church under the Gospel do speak of Psalms to be used as a part of Gods Worship and Service then Compare Rom. 15.9 with Psal 18.49 Rom. 15.9 And that the Gentiles might glorifie God for his mercy as it is written for this cause I will confesse to thee among the Gentiles and sing unto thy Name Psal 18.49 Therefore will I give thanks unto thee O Lord among the Heathen and sing praises unto thy Name 3. We have several exhortations to it in the New Testament Eph. 5.18 And be not drunk with wine wherein is excesse but be filled with the Spirit V. 19. Speaking to your selves in Psalms and Hymnes and Spiritual Songs singing and making melody in your heart to the Lord. Col. 3.16 Let the Word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and Spirituall Songs singing with Grace in your hearts to the Lord. Jam. 5.13 Is any among you afflicted let him pray is any merry let him sing Psalms 'T is spoken generally Is any merry let him sing c. not that it is unlawful to sing at other times for then it might be argued as well that 't is not lawful to pray but when sad but as prayer is the best remedie for sorrowes so thanksgiving or singing to Gods praise is the proper duty in the time of Mercies and Comforts In Misery the proper duty is prayer In Prosperity giving thanks 4. We have Directions and Rules given us how to sing in a right manner Namely with Grace in our hearts unto the Lord Which directions were needlesse if singing of Psalms were not a duty under the Gospel 5. We find it practised by our blessed Saviour and his Disciples Mat. 26.30 And when they had sung an Hymn they went out into the Mount of Olives And by Paul and Silas Acts 16.25 And at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them 6. In the primitive times it was frequently practised insomuch that the Heathens took notice of this use and custome among the Christians Pliny writing to Trajan the Emperor tels him of the Christians morning Hymns or Psalms to Christ and God as an usual practise in their solemn Worship I come now to the Second thing That 't is lawful and warrantable to sing Davids Psalms 1. Because no composures can be equal to those of Gods Spirit If any Psalms therefore are to be sung then surely such as are given by Divine inspiration as Davids were Those excellent composures being part of the Word of God and full of Heavenly matter tending to instruction and consolation and being consigned to the use of the Church ought to be preferr'd before the composures of private persons ordinarily gifted and not infallibly assisted Observe that 2 Chron. 29.30 Moreover Hezekiah the King and the Princes commanded the Levites to sing praise unto the Lord with the words of David and Asaph the Seer and they sang praises with gladness As for that extraordinary gift of composing Psalms by the sudden suggestion of the holy Ghost which was given to some of the members of the Church of Corinth 1 Cor. 14. it is now ceased with other extraordinary gifts as that of Tongues and Healing c. 2. The Apostle in those two places before mentioned Eph. 5.19 Col. 3.16 by using those three words Psalms Hymns and Spiritual Songs does seem plainly to point at Davids Psalms for they answer exactly to those three Hebrew words Shirim Tehillim Mizmorim whereby Davids Psalms were called divided and distinguished 3. 'T was the custome of the Jewes to sing some of Davids Psalms in the night of the Passeover as Scalliger Buxtorfius and others skill'd in their customes inform us Those Psalmes were those six from the 113th to the 119th which were call'd the great Hallelujah And 't is more than probable Christ with his Disciples followed their custome herein because in other things he observed their usual Passeover Rites I come now to the Third thing to answer the Objections usually made against this duty Obj. 1. Some scruple to sing in a mixt Congregation where wicked men joyn that praise not God in a right manner Ans To render praises is a duty all men owe to God David cals on all creatures to sing praises to God Psal 145. And all the Kingdomes of the Earth are bidden to praise the Lord Psal 68.32 Though therefore wicked men do not praise God as they should yet they sin more in not doing it at all then in not doing it in a right manner 2. In Exod. 15. We find Moses and the Children of Israel sang praises to God together And yet surely there were some wicked persons among them Paul in the ship Acts 27.35 gave thanks to God before Infidels and professed Heathens If the presence of wicked men should hinder the acceptation of those that are sincere the people of God were in a most sad condition being never certain but some secret Hypocrite may be in the most pick'd Assembly But the best is God will accept us according to our integrity not our company God will hear the bleating of one sheep though in the midst of a thousand wolves If the wicked take the Name of God in vain sin lies at their own doors We warn them against it If they do not their duties as they should must we therefore neglect ours Obj. 2. Why should we sing Psalms Cannot we read them for our instruction Ans Singing will affect and raise and quicken the heart to praise God more than reading The voice is a great matter to quicken our hearts both in prayer and singing The people of God formerly did not think it enough to say what God had done for them but they did sing it that their hearts might be more affected warmed raised enlivened and lifted up in the praises of God Obj. 3. Some are offended we sing on daies of fasting and humiliation Ans All Psalms are not fit for all occasions There ought to
be a wise choice made Many of the Psalmes David penn'd and sung when his mind was full of anguish and grief and so he eased his heart by lamenting his sad condition before the Lord. Observe the Title of Psalm 102 A prayer of the aflicted when he is overwhelmed and poureth out his complaint before the Lord. Therefore our singing on fasting daies is not to make us merry but to affect and melt our hearts with a deep sense of our sins Penitential Psalms provoke to sadnesse as Eucharistical to joy and rejoycing Obj. 4. Davids Psalms do not suit our conditions Is it not absurd to give people Davids Conditions to sing and for them to tell God it is so with them as it was with David when possibly 't is nothing so Ans 1. All Scripture is profitable for doctrine reproof correction instruction c. 2 Tim. 3.16 And written for our learning and comfort Rom. 15.4 And therefore the Psalms also 2. The Psams seem principally written for a threefold use 1. For Instruction and admonition 2. For Consolation 3. For Praise and Thanksgiving Now what passage is there in Davids Psalms but thou maist accomodate to thy self one of these waies Suppose David said I am not puft in mind Psal 131. And thou findest thy heart prone to pride here is a word of admonition to thee So that whilst thou art reciting and declaring Davids humble frame and condition thou oughtest to lift up thy heart to God that he would work the like frame in thee Lord thy Servant David could truly say I am not puft in mind Good Lord grant me this Grace also Suppose thou canst not find in thy self such a love to Gods Law as was in David Psal 119. Then there is a word of Instruction to thee teaching thee what thou shouldst do Thou oughtest to pray to have such a Divine Affection to the Law of God kindled in thee So that we sing Psalms as we read them for the benefit and good use we may make of them 'T is therefore no more a lie to sing them than to read them By singing as by reading them we recite and repeat what God has revealed in his Word for our admonition and instruction And though we cannot make some passages our own by using them for our selves and in our own name as David did yet we may make them our own by a sweet meditation on them for our benefit and edification I come to the Fourth thing to give some Rules and Directions how Christians should practise this duty aright I. Sing with understanding and attention of mind to the matter sung Labour to understand the mind and meaning of the holy Ghost in the Psalm you sing Psal 47.7 Sing ye praises with understanding II. Labour to sing with Grace in â—he heart i. e. with a gracious frame of spirit Our singing must not be a lip labour an outward bodily exercise only pleasing our selves or others with the tune of a Psalm But we should look to it that our hearts be well tuned as Maries was Luke 1.46 My soul doth magnifie the Lord c. III. Labour to exercise and act those peculiar Graces which the matter sung requires and gives occasion to God looks at the heart and how a man is affected within 1. Some Psalms are laudatory and set forth the high praises of God from the consideration of his glorious Nature Attributes and Works In singing these we should stir up our hearts to love God to fear him to trust in him and our hearts should prompt our tongues to sound forth his praises 2. Some are petitionary containing supplications for spirituall blessings such as pardon Grace the favour of God or temporall such as direction protection provision c. Here we should look up to God as the only author of these mercies and humbly pray to him for them 3. Some are Eucharistical containing thanksgivings to God for mercies received private or publick spiritual or temporal 4. Some contain precepts and instructions to fear God to love him to walk in his waies being backed with promises to encourage us thereunto Some declare the evil waies of sinners and the judgments of God that attend them to deter us there-from 5. Some contain imprecations and prayers for judgments on enemies Here we are not to pray for or wish the same judgments on our private enemies But 1. We may meditate on the fearful judgments of God that hang over the heads of all wicked and impenitent transgressours that so we may fear to be like them 2. We may pray for the like judgments on all the implacable and incurable enemies of Christ and his Kingdome 6. Some contain the sad complaints of the Church under afflictions Here thou maist meditate on the sufferings of the Saints and lift up thy heart to God to give thee also suffering Graces IV. Let there be a wise choice made of Psalms to be sung according as our present necessities and occasions do require V. Let thy end in singing be that God may be honoured thy self and others edified that the Graces of Gods Spirit may be excited and exercised in thy self and others 4. Religious Conference 'T is the duty of all true and sincere Christians to labour to further one another Heaven-ward And surely religious conference rightly mannaged is a great means of increasing knowledge and Grace among Christians Communion of Saints is an Article of our Faith The Apostle tels us Rom. 12.5 We being many are one body in Christ and every one members one of another Such a body true believers are by their union with Christ and ought to be by communion and fellowship one with another for their mutual edification There ought to be a mutual serviceablenesse among Christians and helping one another on in gracious courses I shall therefore 1. Give some Arguments to perswade to it 2. Some Directions about it 1. We have many exhortations to it in the Scriptures 1 Thes 5.11 Wherefore comfort your selves together and edifie one another even as also ye do Heb. 10.24 And let us consider one another to provoke unto love and to good works v. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching Heb 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin 2. We find this practised by the primitive Saints Acts 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and breaking bread and in prayers 3. To this end God hath given several Gifts and Graces to his people 1 Pet. 4.10 As every man hath received the gift even so minister the same one to another as good stewards of the manifold Grace of God 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withal 4. Where Christians are most frequent and most faithful in