I will not stand on it lest I speak in vain what you all know already and how Eli suffered for neglecting it you know 3 The Discipline of casting the wicked out of the family servants I mean who are separable members you may find Psal. 101. 2 3 7 8. I will walk within my house with a perfect heart I will set no wicked thing before mine eyes He that worketh deceit shall not dwell within my house he that telleth lyes shall not tarry in my sight Prop. 4. Solemn Prayer and praises of God in and by Christian families iâ— of Divine appointment Prop. 4. 1. For proof of this I must desire you to look back to all the Arguments which proved the dueness of Worship in general for they will yet more especially prove this sort of Worship seeing Prayer and Praise are most immediately and eminently called Gods Worship of any Under praises I comprehend Psalms of Praises and under prayer Psalms of prayer Yet let us add some more Arg. 1. It is Gods will that Christians who have fit occasions and opportunities for Prayer and Praises should improve them but Christian Families have fit occasions and opportunities for Prayer and Praise therefore it is Gods will they should improve them The major is evident in many Scripture Precepts Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 1 Thes. 5. 17 18. Pray without ceasing in every thing give thanks for this is the will of God concerning you Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving Col. 3. 16 17. teaching and admonishing one another in Psalms and Hymns and spiritual songs singing with grace in your hearts unto the Lord and whatsoever ye do in word or deed do all in the name of the Lord Iesus giving thanks unto God and the Father by him Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying always with all Prayer and Supplication in the spirit and watching thereunto with all perseverance and supplication for all Saints And for me that utterance may be given me Many the like Texts might be named every one of which afford an Argument for Family praises most effectual 1. If men must pray every where that is convenient then sure in their Families But c. Erg. 2. If men must pray without ceasing then sure in their families 3. If men must in every thing give thanks then sure in Family-mercies and then according to the nature of them together 4. If men must continue in prayer and watch in it for fit advantages and against Impediments and in thanksgiving then doubtless they must not omit the singular advantages which are administred in Families 5. If we must continue instant in prayer and supplication c. then doubtless in family prayer in our families unless that be no place and no prayer Obj. But this binds us no more to pray in our families than any where else Answ. Yes it binds us to take all fit opportunities and we have more fit opportunities in our own families then in other mens or than in occasional meetings or than in any ordinary societies except the Church And here let me tell you that it is ignorance to call for particular express Scripture to require Praying in Families as if we thought the General commands did not comprehend this particular and were not sufficient God doth in much wisdom leave out of his Written Law the express determination of some of those circumstantials or the application of general precepts to some of those subjects to which common reason and the light of Nature sufficeth to determine and apply them The Scripture giveth us the general Pray alway with all manner of Prayer in all places that is Omit no fit advantages and opportunities for prayer What if God had said no more than this about Prayer in Scripture It seems some men would have said God hath not required us to pray at all when he requireth us to pray always because he tells us not when and where and how oft and with whom and in what words c. And so they would have concluded God no where bids us pray in secret nor pray in Families nor pray in Assemblies nor Pray with the Godly nor with the wicked nor pray every day nor once a week nor with a Book nor without a Book and therefore not at all As if the general Pray on all fit occasions were nothing But these men must know that nature also and reason is Gods light and providence oft determineth of such Subjects and Adjuncts And the general Law and these together do put all out of doubt What if God telleth you He that provideth not for his own especially those of his houshold hath denied the faith and is worse than an Infidel and do not tell you either who are your families and who not nor what provision you shall make for them what food what cloaths or how oft they must feed c. Will you say God hath not bid you feed or cloath this Child or that Servant It is enough that God chargeth you to provide for your Families in the Scripture and that in nature he tell you which are your Families and what Provision to make for them and how oft and in what quantity c. And so if God bid you Pray in all places and at all times on all occasions that are fit for Prayer and experience and common reason tell you that Families afford most fit times place and occasions for Prayer is not this enough that there are such seasons and opportunities and occasions for Family-prayer I refer you to the particular discoveries of them in the beginning where I proved the Dueness of Worship in General to be there performed And I refer you also to common reason it self not fearing the contradiction of any man whose impiety hath not made him unreasonable and prevailed against the common light of Nature This first general Argument were enough if men were not so averse to their duty that they cannot know because they will not But let us therefore add some more Arg. 2. If there be many blessings which the Family needeth and which they do actually receive from God then it is the will of God that the family pray for these blessings when they need them and give thanks for them when they have received them But there are many blessings which the family as conjunct needeth and receiveth of God Therefore the family conjunct and not only particular members secretly should pray for them and give thanks for them The Antecedent is past question 1. The continuance of the Family as such in Being 2. In Well being 3. And so the preservation and Direction of the essential members 4. And the prospering of all Family affairs are evident Instances and to descend to more particulars would be needless tediousness The Consequence is proved from many Scriptures which require those that want
us Q. 9. May be pray for Grace who desireth it not Q. 10. May he pray that doubteth of his interest in God and dare not call him Father as his Child Q. 11. May a wicked man pray or is he ever accepted Q. 12. May a wicked man use the Lords Prayer Q. 13. Is it Idolatry or sin alwayes to pray to Saints or Angels Q. 14. Must the same man pray secretly that hath before prayed in his family Q. 15. Is it best to keep set hours for prayer Q 16. May we joyn in family prayers with ungodly persons Q. 17 What if the Master or speaker be ungodly or a Heretick Q. 18. May we pray absolutely for outward mercies or only conditionally Q. 19. May we pray for all that we may lawfully desire Q. 20. How may we pray for the salvation of all the world Q. 21. Or for the Conversion of all Nations Q. 22. Or that a whole Kingdom may be converted and saved Q. 23. Or for the destruction of the enemies of Christ or the Kingdom Q. 24. What is to be judged of a particular faith Q. 25. Is every lawful prayer accepted Q. 26. With what faith must I pray for the souls or bodies of others Q. 27. With what faith may we pray for the Continuance of the Church or Gospel Q. 28. How to know when our prayers are heard Q. 29. How to have fulness and constant supply of matter in our prayers Q 30. How to keep up fervency in prayer Q 31. May we look to speed ever the better for any thing in our selves or our prayers Or may we put any trust in them Q. 32. How must that person and prayer be qualified which God will accept to p. 598 Tit. 3. Special Directions for family prayer ibid. Tit. 4. Special Directions for secret prayer p. 599 CHAP XXIV Directions fâ—r families about the Sacrament of the Lords Supper p. 600 What are the Ends of the Sacrament What are the Parts of it Q. 1. Should not the Sacrament have â—â—â—â— preparation than the other parts of worship Q 2. How oft should it be administred Q. 3. Must all members of the visible Church communicate Q. 4. May any man receive it that knoweth himself unsanctified Q. 5. May an ungodly man receive it that knoweth not himself to be ungodly Q. 6. Must a Christian receive who doubteth of his sincerity Q. 7. What if Superiours compell a doubting Christian to receive it by excommunication or imprisonment What should be choose Q. 8. Is not the case of an hypocrite that knoweth not himself to be an hypocrite and of the sincere who knoweth not himself to be sincere all one as to communicating Q. 9. Wherein lyeth the sin of an ungâ—dly person if he receive Q. 10. Doth all unworthy receiving make one lyable to damnation or what Q 11. What is the particular preparation needful to a fit Communicant p. 653. Marks of sincerity ibid. Preparing duties Q 1. May we receive from an ungodly Minister Q 2. May we communicate with unworthy persons in an undisciplined Church Q. 3. What if I cannot communicate unless I conform to an imposed gesture as sitting standing or kneeling Q. 4. What if I cannot receive it but as administered by the Common Prayer Q. 5. If my conscience be not satisfied may I come doubting Obj. Is it not a duty to follow conscience as Gods Officer What to do in the time of administration 1. What Graces must be exercised 2. On what objects 3. The Season and Order of Sacramental duties ad p. 610 CHAP. XXV Directions for fearful troubled Christians who are perplexed with doubts of their sincerity and justification Causes and Cure p. 612 CHAP. XXVI Directions for declining back-sliding Christians about perseverance p. 616 The way of falling into Sects and Heresies and Errors And of declining in Heart and Life Signs of declining Signs of a graceless state Dangerous signs of impenitency False signs of declining Motives against declining Directions against it p. 616 Tit. 2. Directions for perseverance or to prevent back-sliding p. 618 Antidotes against those doctrines of presumption which would binder our perseverance p. 623 CHAP. XXVII Directions for the poor The Temptations of the poor The special Duties of the poor p. 627 CHAP. XXVIII Directions for the Rich. p. 632 CHAP. XXIX Directions for the weak and aged p. 634 CHAP. XXX Directions for the sick p. 637 Tit. 1. Directions for a safe death to secure salvation I. For the unconverted in their sickness A sad case 1. For Examination 2. For Repentance 3. For faith in Christ 4. For a new heart love to God and resolution for obedience Q. Will â—ate Repentance serve the turn in such a case II. Directions to the Gâ—dly for a safe departure Their Temptations to be resisted p. 637 Tit. 2. How to profit by our sickness p 642 Tit. 3. Directions for a comfortable or peaceable Death p. 644. Directions for resisting the Temptations of Satan in time of sickness p. 648 Tit. 4. Directions for doing good to others in our sickness p. 651 CHAP. XXXI Directions to the friends of the sick that are about them p. 653 Q. Can Physick lengthen mens lives Q. Is it meet to make known to the sick their danger of death Q Must we tell bad men of their sin and misery when it may exasperate the disease by troubling them Q. What can be done in so short a time Q. What to do in doubtful cases Q. What order should be observed in counselling the ignorant and ungodly when time is so short Helps against excessive sorrow for the death of friends Yea of the worst A Form of Exhortation to be read in Sickness to the Ungodly or those that we justly fear are such p. 657 A Form of Exhortation to the Godly in Sickness For their comfort Their dying groans and joyes p. 662 TOME III. Christian Ecclesiasticks PART I. CHAP. I. OF the Worship of God in General The Nature and Reasons of it and Directions for it How to know right Ends in worship c. p. 673 CHAP. II. Directions about the Manner of worship to avoid all corruptions and false unacceptable worshipping of God p. 680. The disadvantages of ungodly men in judging of holy worship Q. How far the Scriptures are the Rule or Law of Worship and Discipline and how far not Instances of things undetermined in Scripture What Commands of Scripture are not universal or perpetual May danger excuse from duty and when Rules for the right manner CHAP. III. Directions about the Christian Covenant with God and Baptism p. 688. The Covenant what The Parties Matter Terms Forms necessary Modes Fruits c. External Baptism what Compleat Baptism what Of Renewing the Covenant CHAP. IV. Directions about the Profession of our Religion to others The greatness of the duty of open Profession VVhen and how it must be made p. 692 CHAP. V. Directions about Vows and particular Covenants with God p. 694 VVhat a Vow is The sorts of
clean and delectable and paved with mercies and fortified and secured by Divine protection and where Christ is your Conductor and so many have sped so well before you and the wisest and best in the world are your companions Live then as men that have changed their Master their end their hopes their way and work Religion layeth not men to sleep though it be the only way to Rest. It awakeneth the sleepy soul to higher thoughts and hopes and labours than ever it was well acquainted with before He that is in Christ is a new creature old things are past away behold all things are become new 2 Cor. 5. 17. You never sought that which would pay for all your cost and diligence till now You never were in a way that you might make haste in without repenting of your haste till now How glad should you be that Mercy hath brought you into the right way after the wanderings of such a sinful life And your gladness and thankfulness should now be shewed by your cheerful diligence and zeal As Christ did not raise up Lazarus from the dead to do nothing or live to little purpose though the Scripture giveth us not the history of his life So did he not raise you from the death of sin to live idely or to be unprofitable in the world He that giveth you his Spirit to be a principle of heavenly life within you expecteth that you stir up the gift that he hath given you and live according to that heavenly principle Direction 16. ENgage thy self in the chearful constant use of the means and helps appointed by God Direct 16. for thy confirmation and salvation § 1. He can never expect to attain the end that will not be perswaded to use the means Of your selves you can do nothing God giveth his help by the means which he hath appointed and fitted to your help Of the use of these I shall treat more fully afterwards I am now only to name them to thee that thou maist know what it is that thou hast to do 1. That you must hear or read the Word of God and other good Books which expound it and How Paenitents of old did rise even from a particular sin judge by these words of Pacianus Paâ—â—â—â—â—â— ad Poeâ—â—t Bibl. Pat. To. 3. p. 74. You must not only do that which may be seen of the Priest and praised by the Bishop to weep before the Church to lament a lost or sinful life in a â—ordid garment to fast pray to role on the earth if any invite you to the Bath or such pleasures to refuse to go If any bid you to a Feast to say These things are for the happy I have sinned against God and am in danger to perish for ever What should I do at Banquets who have wronged the Lord Besides these you must take the poor by the hand you must beseech the Widdow lye at the feet of the Presbyters beg of the Church to forgive you and pray for you you must try all means rather than perish apply it I shewed you before The new born Christian doth encline to this as the new born child doth to the breast 1 Pet. 2. 1 2. Laying aside all malice and guile and hypocrisies and envies and all evil speakings as new born babes that desire the sincere milk of the word that ye may grow thereby Psal. 1. 2 3. The blessed mans delight is in the Law of the Lord and therein doth he meditate day and night § 2. 2. Another means is the publick worshipping of God in communion with his Church and people Besides the benefit of the word there preached the prayers of the Church are effectual for the members and it raiseth the soul to holy joyes to joyn with well ordered Assemblies of the Saints in the Praises of the Almighty The Assemblies of holy worshippers of God are the places of his delight and must be the places of our delight They are most like to the Celestial Society that sound forth the praises of the glorious Iebovah with purest minds and cheerful voice In his Temple doth every one speak of his glory Psal. 29. 9. In such a Chore what soul will not be rapt up with delight and desire to joyn in the consort and harmony In such a flame of united desires and praises what soul so cold and dull that will not be enflamed and with more than ordinary facility and alacrity fly up to God § 3. 3. Another means is private prayer unto God When God would tell Ananias that Paul was converted he saith of him Behold he prayeth Acts 9. 11. Prayer is the breath of the new creature The Spirit of Adoption given to every child of God is a Spirit of prayer and teacheth them to cry Abba Father and helpeth their infirmities when they know not what to pray as they ought and when words are wanting it as it were intercedeth for them with groans which they cannot express in words Gal. 4. 6. Rom. 8. 15 26 27. And God knoweth the meaning of the Spirit in those groans The first workings of grace are in Desires after grace provoking the soul to servent prayer by which more grace is speedily obtained Ask then and ye shall have seek and ye shall find knock and it shall be opened to you Luke 11. 9. § 4. 4. Another means to be used is Confession of sin not only to God for so every wicked man may do because he knoweth that God is already acquainted with it all and this is no addition to his shame He so little regardeth the eye of God that he is more ashamed when it is known to men But in three Cases Confession must be made also to Man 1. In case you have wronged man and are thus bound to make him satisfaction As if you have robbed him defrauded him slandered him or born false witness against him 2. In case you are Children or Servants that are under the government of Parents or Masters and are called by them to give an acount of your actions You are bound then to give a true account 3. In case you have need of the Counsel or Prayers of others for the setling of your consciences in peace In this case you must so far open your case to them as is necessary to their effectual help for your recovery For if they know not the disease they will be unfit to apply the remedy In these cases it is true that He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28. 13. § 5. 5. Another Means to be used is the familiar company and holy converse with humble sincere experienced Christians The Spirit that is in them and breatheth and acteth by them will kindle the like holy flames in you Away with the company of idle prating sensual men that can talk of nothing but their worldly wealth or business or their reputations or their appetites and lusts
us how little the Thoughts or Words of ignorant men do contribute to our happiness or are to be accounted of And to turn our eyes from the unpertinâ—nt censures of flesh and blood to the judgement of our Almighty Soveraign to whom it is that we stand or fall 11. Remember also how little he made provision for the flesh and never once tasted of any immoderate sinful pleasure How farr was he from a life of voluptuousness and sensuality Though his avoiding the formal fastings of the Pharisees made them slander him as a gluttonous person and a Mat. 11. 19. wine bibber as the sober Christians were called Carnivori by those that thought it unlawful to eat flesh yet so farr was he from the guilt of any such sin that never a desire of it was in his heart You shall never find in the Gospel that Christ spent half the morning in dressing him choosing rather to shorten his time for prayer than not to appear sufficiently neatified as our empty worthless painted Gallants do Nor shall you ever read that he wasted his time in idle visitations or Cards or Diâ—e or in reading Romances or hearing Stage-plays It was another kind of example that our Lord did leave for his disciples 12. Mark also how farr Christ was from being guilty of any idle or lascivious or foolish kind of talk And how holy and profitable all his speeches were To teach us also to speak as the oracles of God such words as tend to edification and to administer grace unto the hearers and to keep our tongues from all prophane lascivious empty idle speeches 13. Remember that Pride and Passion are condemned by your pattern Christ bids you Learn of me for I am meek and lowly in heart and you shall find rest unto your souls Mat. 11. 28 29. Therefore he resolveth that except men be converted and become as little children they shall not enter into the Kingdom of Heaven Mat. 18. 3. Behold therefore the Lamb of God and be ashamed of your fierce and ravenous natures 14. Remember that Christ your Lord and pattern did humble himself to the meanest office of love even to â—â—sh the feet of his disciples Not to teach you to wash a few poor mens feet as a Ceremony once a year and persecute and murder the servants of Christ the rest of the year as the Roman Vice-Christ doth But to teach us that if he their Lord and Master washed his disciples feet we also should stoop as low in any office of love for one another Iohn 13. 14. 15. Remember also that Christ your pattern spent whole nights in prayer to God so much was he for this holy attendance upon God To teach us to pray allwayes and not wax saint Luke 18. 1. And not to be like the impious God-haters that Love not any near or serious addresses unto God nor those that use them but make them the object of their cruelty or scorn 16. Remember also that Christ was against the Pharisees out-side hypocritical ceremonious worship consisting in lip-labour affected repetitions and much babling their Touch not Taste not Handle â—â—â—â— and worshiping God in vain according to their Traditions teaching for doctrines the commandments of men He taught us a serious spiritual worship not to draw nigh to God with our mouth Maâ— 15 6 7 â— 9. and honour him with our lips while our hearts are farr from him but to worship God who is a Spirit in Jâ—h â— 23 24 Spirit and Truth 17. Christ was a sharp reprover of Hypocritical blind ceremonious malitious Pharisees and Maâ— â—â— warneth his disciples to take heed of their leven When they are offended with him he saith every plant which my Heavenly Father hath not planted shall be rooted up Let them alone they be blind leaders of the blind c. Mat. 15. 12 13 14. To teach us to take heed of Autonomous Supercilious domineering formal Hypocrites and false teachers and to difference between the shepheards and the wolves 18. Though Christ seems cautelously to avoid the owning of the Romans Usurpation over the Jews yet rather than offend them he payeth Tribute himself Mat. 17. 25 26 27. and biddeth them Render to Caesar the things that are Caesars and to God the things that are Gods Mat. 22. 21. The Pharisees bring their controversie to him hypocritically Whether it be lawful to give Tribute to Caesar or not For that Caesar was a Usurper over them they took to be past controversie And Christ would give them no answer that should either ensnare himself or encourage usurpation or countenance their sedition Teaching us much more to pay tribute chearfully to our lawful Governours and to avoid all sedition and offence 19. Yet is he accused condemned and executed among Malefactors as aspiring to be King of the Iews and the Judge called None of Caesars friend if he let him go Teaching us to expect that the most innocent Christians should be accused as enemies to the Rulers of the world and mistaken Governours be provoked and engaged against them by the malicious calumnies of their adversaries and that we should in this unrighteous world be condemned of those crimes of which we are most innocent and which we most abhorr and have born the fullest testimonies against 20. The furious rowt of the enraged people deride him by their words and deeds with a Purple â—â—â—â—â— a Scepter of Reed a Crown of Thorns and the scornful name of King of the Iews They 〈…〉 n his face and buffet him and then break jeasts upon him And in all this being reviled he reâ—â—â—â— not again but committed all to him that judgeth righteously 1 Pet. 2. 21 22 23. Teaching us to expect the rage of the ignorant Rabble as well as of deluded Governours and to be made the scorn of the worst of men and all this without impatience reviling or threatning words but quiâ—tting our selves in the sure expectation of the righteous judgement which we and they must shortly find 21. When Christ is urged at Pilates Barr to speak for himself he holds his peace Teaching us to expect to be questioned at the Judgement Seat of man and not to be over-careful for the vindicating of our Names from their most odious calumnies because the Judgement that will fully justifie us is sure and near 22. When Christ is in his Agony his Disciples fail him when he is judged and crucified they Matth. 26. 56. forsook him and fled To teach us not to be too confident in the best of men nor to expect much from them in a time of tryal but to take up our comfort in God alone when all our nearest friends shall fail us 23. Upon the Cross he suffereth the torments and ignominy of death for us praying for his Murderers Leaving us an example that we should follow his steps 1 Pet. 2. 21. and that we think not life it self too dear to part with in obedience to God and for the
mercies to ask them and those that have received them to be thankful for them Obj. So they may do singly Answ. It is not only as single persons but as a society that they receive the meroy Therefore not only as single persons but as a society should they pray and give thanks Therefore should they do it in that manner as may be most fit for a society to do it in and that is together conjunctly that it may be indeed a family Sacrifice and that each part may see that the rest joyn with them And especially that the Ruler may be satisfied in this to whom the oversight of the rest is committed to see that they all joyn in Prayer which in secret he cannot see it being not fit that secret prayer should have Spectatours or Witness that is should not be secret But this I intended to make another Arment by it self which because we are faln on it I will add next Arg. 3. If God hath given charge to the Ruler of the Family to see that the rest do worship him in that Family then ought the Ruler to cause them solemnly or openly to joyn in that Worship But God hath given charge to the Ruler of the Family to see that the rest do worship him in that Family Therefore c. The reason of the Consequence is because otherwise he can with no convenience see that they do it For 1. It is not fit that he should stand by while they pray secretly 2. Nor are they able vocally to do it in most Families but have need of a leader it being not a thing to be expected of every Woman and Child and Servant that hath wanted good education that they should beable to pray without a Guide so as is fit for others to hear 3. It would take up almost all the time of the Ruler of many Families to go to them one after another and stand by them while they pray till all have done What man in his wits can think this to be so fit a course as for the Family to joyn together the Ruler being the mouth The Antecedent I prove thus 1. The fourth Commandment requireth the Ruler of the Family not only to see that himself sanctifie the Sabbath day but also that his Son and Daughter and Man servant and Maid servant his Cattle that is so far as they are capable yea and the Stranger that is within his gates should do it 2. It was committed to Abrahams charge to see that all in his Family were Circumcised So was it afterward to every Ruler of a Family insomuch as the Angel threatned Moses when his Son was uncircumcised 3. The Ruler of the Family was to see that the Passeover was kept by every one in his Family Exod. 12. 2 3 c. and so the Feast of Weeks Deut. 16. 11 12. All that is said before tendeth to prove this and much more might be said if I thought it would be denyed Arg. 4. If God prefer and would have us prefer the prayers and praises of many conjunct before the prayers and praises of those persons dividedly then it is his will that the particular persons of Christian Families should prefer conjunct prayer and praises before disjunct But the Antecedent is true Therefore so is the consequent Or thus take it for the same Argument or another If it be the Duty of Neighbours when they have occasion and opportunity rather to joyn together in praises of common concernment than to do it dividedly then much more is this the Duty of Families But it is the Duty of Neighbours Therefore In the former Argument the reason of the consequence is because that way is to be taken that God is best pleased with The reason of the consequence in the latter is because familie members are more nearly related than neighbours and have much more advantage and opportunity for conjunction and more ordinary reasons to urge them to it from the conjunction of their interests and affairs There is nothing needs proof but the Antecedent which I shall put past all Doubt by these Arguments 1. Col. 3. 16. Teaching and admonishing one another in Psalms and hymns and spiritual songs singing with grace in your hearts unto the Lord. Here is one Duty of praise required to be done together and not apart only I shall yet make further use of this text anon 2. Acts 12. 12. Many were gathered together praying in Maryes house when Peter came to the door this was not an Assembly of the whole Church but a small part They judged it better to pray together than alone 3. Acts 20. 36. Paul prayed together with all the Elders of the Church of Ephesus when he had them with him and did not choose rather to let them pray each man alone 4. Iames 5. 15 16. Iames commands the sick to send for the Elders of the Church and let them pray over him and the prayer of the faithful shall save the sick c. He doth not bid send to them to pray for you but he would have them joyn together in doing it 5. Church prayers are preferred before private on this ground and we commanded not to forsake the Assembling of our selves together Heb. 10. 25. â—6 Striving together in prayer is desired Rom. 15. 30. 7. Matth. 18. 20. For where two or three are gathered together in my name there am I in the midst of them 8. Therefore Christ came among the Disciples when they were gathered together after his resurrection And sent down the Holy Ghost when they were gathered together Acts 2. And they continued with one accord in prayer and supplication Acts 1. 14. 24. 2. 42. And When they had prayed the place was shaken where they had assembled together and they were all filled with the Holy Ghost c. Act. 4. 31. 9. Is not this implied in Christs directing his Disciples to pray in the plural number Our Father c. Give us this day c. 10. The very necessitie of the persons proves it in that few societies are such but that most are unable to express their own wants so largely as to affect their hearts so much as when others do it that are better stored with affection and expression And this is one of Gods ways for communion and communication of grace that those that have much may help to warm and kindle those that have less Experience telleth us the benefit of this As all the body is not an eye or hand so not a tongue and therefore the tongue of the Church and of the family must speak for the whole body not but that each one ought to pray in secret too But 1. There the heart without the tongue may better serve turn 2. They still ought to prefer conjunct prayer And 11. the communion of Saints is an Article of our Creed which binds us to acknowledge it fit to do as much as we can of Gods work in communion with the Saints not going
prayed against the Christians while he ignorantly persecuted them And they that think they do God service by killing his servants no doubt would pray against them as the Papists and others do at this day Be specially careful therefore that your Iudgements and Desires be found and holy before you offer them up to God in prayer For it is a most vile abuse of God to beg of him to do the Devils work and as most malitious and erroneous persons do to call him to their help against himself his servants and his cause § 10. Direct 9. Come alwayes to God in the humility that beseemeth a condemned sinner and in Direct 99. the faith and boldness that beseemeth a Son and a member of Christ Do nothing in the least conceit and confidence of a worthiness in your selves but be as confident in every lawful request as if you saw your Glorified Mediator interceding for you with his Father Hope is the Life of Prayer and all endeavour and Christ is the Life of Hope If you pray and think you shall be never the better for it your prayers will have little life And there is no hope of success but through our powerful intercessor Therefore let both a Crucified and Glorified Christ be alwayes before your eyes in prayer Not in a Picture but in the thoughts of a believing mind Instead of a Crucifix let some such sentence of holy Scripture be written before you where you use to pray as Iohn 20. 17. GO TO MY BRETHREN and SAY UNTO THEM I ASCEND UNTO MY FATHER and YOUR FATHER TO MY GOD and YOUR GOD. Or Heb. 4. 14. We have a great High-Priest that is passed into the Heavens Iesus the Son of God ver 15 16. that was in all points tempted as we are yet without sin Let us therefore come boldly to the Throne of Grace that we may obtain mercy c. Heb. 6. 9 20. Which hope we have as an anchor of the soul both sure and stedfast and that entreth into that within the vail whither the fore runner is for us entred Heb. 7. 25. He is able to save to the uttermost them that come to God by him seeing he ever liveth to make intercession for them John 14. 13 14. If ye ask any thing in my name I will do it Christ and the Promise must be the ground of all your confidence and hope § 11. Direct 10. Labour hard with your hearts all the while to keep them in a reverent serious Direct 10. fervent frame and suffer them not to grow remiss and cold to turn prayer into lip-labour and lifeless formality or into hypocritical affected seeming fervency when the heart is senseless though the voice be earnest The heart will easily grow dull and customary and hypocritical if it be not carefully watcht and diligently followed and stirred up The effectual fervent prayer of a righteous man availeth much Jam. 5. 16. A cold prayer sheweth a heart that is cold in desiring that which is prayed for and therefore is unfit to receive the mercy God will make you know that his mercy is not contemptible but worthy your most earnest prayers § 12. Direct 11. For the matter and order of your Desires and Prayers take the Lords Prayer Direct 11. Of the Method of the Lords Prayer see Ramus de Râ—lig Christ. l. 3. c. 3 Ludolphus de vita Christi par 1. c. 37. Peâ—kins iâ— orat dom Dr. Boys on the Liturgie p. 5 6 7. as your special Rule and labour to understand it well For those that can make use of so Brief an Explication I shall give a little help A Brief Explication of the Method of the LORDS PRAYER The Lords Prayer containeth I. The Address or Preface In which are described or implyed I. To whom the Prayer is made 1. Who he is GOD Not Creatures Saints or Angels 2. How Related to us He is OUR FATHER which comprehendeth fundamentally that he is 1. Our Creator And therefore 1. Our Owner or Absolute Lord. 2. Our Redeemer And therefore 2. Our Ruler or Supream King 3. Our Regenerater To the regenerate And therefore 3. Our Benefactor and Chief Good and so Our Felicity and Our End 3. What he is in his Attributes WHICH ART IN HEAVEN Which signifieth that therefore he is 1. Almighty and Able to grant all that we ask and to relieve and help us in every strait 2. All knowing Our hearts and wants and all things being open to his sight 3. Most Good from whom and by whom and to whom are all things the fountain the disposer and the End of all on whose bounty and influence all subsist And the present Tense ART doth intimate his Eternity In this one word is not only implyed all these Attributes of God but also our hearts are directed whither to look for their Relief and Directioâ— now and their Felicity for ever and called off from Earthly dependaâ—â—es and expectations of Happiness and Rest and to look for all from Heaven and at last in Heaven II. Who are the Petitioners Who are 1. Man as to his Being 2. By Relation Gods Children 1. By Creation So All are and therefore All may thus far call him Father 2. By Redemption As All are as to the sufficient Price and satisfaction 3. By Regeneration And so only the Regenerate are Children 1. His Own 2. His Subjects 3. His Beloved and Beneficiariâ—s that Live upon Him and to Him as their End 3. By Quality 1. Dependant on God 2. Necessitous 3. Sinners Yet 1. Loving God as their Father Yet 2. Loving themselves as Men Yet 3. Loving others as Brethren All which is signified in the word OUR II. The Prayer or Petitions In two Parts Of which I. The first Part is accoring to the Order of Estimation Intention and Desire and is 1. For the End simply which is GOD in the word THY repeated in every Petition 2. For the End respectively in the interest of GOD and that is in I. The Highest or Ultimate that is The Glory of God HALLOWED BE THY NAME II. The Highest Means of his Glory THY KINGDOM COME that is Let the World be subject to thee their Creator and Redeemer the Universal King III. The next Means being the effect of this THY WILL BE DONE that is Let thy Laws be fulfilled and thy disposals submitted to 3. For the Lower End even the subject of these Means which is the Publick Good of Mankind the World and Church IN EARTH that is Let the world be subjected to thee and the Church obey thee which will be the greatest blessing to them Our selves being included in the world And the measure and pattern is added AS IT IS IN HEAVEN that is Let the Earth be conformed as near as may be to the Heavenly pattern So that this Part of the Lords Prayer proceeding in the order of Excellency and Intention directeth us I. To make God our Ultimate Highest End and to desire his Interest first and
to express his Desires so far as they are good 3. A wicked mans wicked prayers are never accepted but a wicked mans prayers which are for good things from common grace are so far accepted as that they are some means conducing to his reformation and though his person be still unjustified and these Prayers sinful yet the total omission of them is a greater sin 4. A wicked man is bound at once to Repent and Pray Act. 8. 22. Isa. 55. 6 7. And when ever Gods bids him ask for grace he bids him desire grace And to bid him Pray is to bid him Repent and be of a better mind Therefore those that reprove Ministers for perswading wicked men to Pray reprove them for perswading them to Repentance and good desires But if they Pray without that Repentance which God and man exhort them to the sin is theirs But all their labour is not lost â— their desires fall short of saving sincerity They are under obligations to many duties which tend to bring them nearer Christ and which they may do without special saving grace § 12. Quest. 12. May a wicked man pray the Lords Prayer or be exhorted to use it Quest. 12. Answ. 1. The Lords Prayer in its full and proper sense must be spoken by a Penitent believing Heb. 11. 6. Rom. 10. 14. justified person For in the full sense no one else can call him Our Father though in a limited sense the wicked may And they cannot desire the Glory of God and the coming of his Kingdom nor the dâ—ing of his will on Earth as it is in Heaven and this sincerely without true grace especially those enemies of holiness that think it too much strictness to do Gods will on Earth ten thousand degrees lower than it is done in Heaven Nor can they put up one Petition of that Prayer sincerely according to the proper sense no not to pray for their Daily bread as a means of their support while they are doing the will of God and seeking first his Glory and his Kingdom But yet it 's possible for them to speak these words from such common desires as are not so bad as none at all § 13. Quest. 13. Is it Idolatry to Pray to Saints or Angels Or is it alwayes sinful Quest. 13. Answ. I love not to be too quarrelsome with other mens devotions But 1. I see not how 〈…〉 65 â— Isâ— 6â— 16. Psal 145. 18. 1 Kâ—â—e 8. 3â— Aâ—â— 1. 24. Rom. 8. 27. 10. 14. Psal. 62. 8. Mat. 4. 9. Praying to an Angel or a departed Saint can be excused from sin Because it supposeth them to be every where present or to be Omniscient and to know the heart yea to know at once the hearts of all men or else the speaker pretendeth to know when the Saint or Angel is present and heareth him and when not And because the Scripture doth nowhere signifie that God would have us pray to any such Saints or Angels but signifieth enough to satisfie us of the contrary 2. But all prayer to them is not Idolatry but some is and therefore we must distinguish if we will judge righteously 1. To pray to Saints or Angels as supposed Omnipresent Omniscient or Omnipotent is flâ—t Idolatry 2. To pray to them to Forgive us our sins against God or to Justifie or Sanctifie or Redeâ—m or save us from Hell or any thing which belongeth to God only to do is no better than Idolatry 3. But to pray to them only to do that which belongeth to the guardian or charitable office that is committed to them and to think that though they are not Omnipresent nor Omniscient â—ev 22. 8 9. â—o 2. 18. nor you know not whether they hear you at this time or not yet you will venture your prayers at uncertainty it being but so much labour lost this I take to be sinfully superstitious but not Idolatry 4. But to pray to living Saints or Sinners for that which belongeth to them to give is no sin at all § 14. Quest. 14. Is a man bound to pray ordinarily in his family Quest. 14. Answ. I have answered this affirmatively before and proved it One grain of grace would answer it better than arguments can do § 15. Quest. 15. Must the same man pray secretly that hath prayed in his family or with others Quest. 15. Answ. 1. Distinguish between those that were the speakers and those that were not and 2. Between those that have leisure from greater or more urgent duties and those that have not And so 1. Those that are free from the urgency of all other duties which at that time are greater should pray both in the family and in secret especially if they were not themselves the speakers usually they will have the more need of secret Prayer because their hearts in publick may easilier flag and much of their case may be omitted 2. But those that have more urgent greater duties mâ—â— take up a Mark that Isay but At 〈…〉 at that time with family prayer alone with secret ejaculations especially if they were the Speakers having there put up the same requests as they would do in secret § 16. Quest. 16. Is it best to keep set hours for prayer or to take the time which is fittest at present Quest. 16. Answ. Ordinarily set times will prove the fittest times and to leave the time undetermined and uncertain will put all out of order and multiply impediments and hinder duty But yet when extraordinary cases make the ordinary time unfit a fitter time must be taken § 17. Quest. 17. Is it lawful to joyn in family or Church prayers with ungodly men Quest. 17. Answ. I joyn both together because the cases little differ For the Pastor hath the Government of the people in Church-worship as the Master of the family hath in family-worship You may choose at first whether you will be a member of the Church or family if you were not born to it as your priviledge But when you are a member of either you must be Governed as members And to the case 1. You must distinguish between Professed wicked men and those that sin against their profession 2. And between a family or Church that is totally wicked and that which is mixt of good and bad 3. And between those wicked men whose presence is your sin because you have power to remove them and those whose presence is not your sin nor the matter in your power 4. And between one that may yet choose of what family he will be and one that may not And so I answer 1. If it be the fault of the Master of the family or the Pastors of the Church that such wicked men are there and not cast out then it is their sin to joyn with them because it is their duty to remove them But that is not the case of the fellow-servants or people that have no power 2. If that wicked men profess
observance and esteem or gifts or commodity from others When sin and error raiseth these unreasonable expectations and the imperfect graces of Christians do not answer them such persons think contemptibly of good men and call them hypocrites and as bad as others because they are not such as they expected Enemy 10. The placing of mens goodness in lesser matters in which it doth not consist is also a Enemy 10. common enemy of Love When a man is himself so carnal as not to know what spiritual excellency is but prefer some common gifts before it such a one can never be satisfied in the ordinary sort of upright men Thus some make a great matter of Complement and Courtship and handsome deportment when some holy persons are so taken up with the great matters of God and their salvation and so retired from the company of Complementers that they have neither time nor mind nor skill nor will for such impertinencies Some place so much in some particular opinions or Ceremonies or Forms of Church-Government and Worship that they can think well of no man that is against them Whereas good men on earth are so imperfect that they are and will be of several opinions about such things And so these persons oblige themselves by their own Opinionativeness to be alwayes against one part of the sincerest servants of Christ. One man can think well of none that is not for his Church-party or way of Government and Worship and another can think well of none that is not for his way One can think well of none that prayeth not by his Book and doth not turn and bend and look just in the same manner garb and poâ—iure with himself and that useth not all the Ceremonies which he affecteth or at least if his weakness make him guilty of any unhansome tone or gesture or of any incompt and unapt expressions or needless repetitions or unpleasing stile which all we wish that all good men were free from Another can think well of no man that is for pomp and force in Church-Government or for Ceremonies Forms and Books in prayer and for prescribed words in worshipping God And thus placing Religion where they should not causeth too many to take up with a mistaken Religion for themselves and to dislike all that are not of their mind and certainly destroyeth Christian love in one part of Christians towards the other Enemy 11. Pride also is a pestilent extinguisher of love For a proud man is so much overwise in Enemy 11. his own eyes that he can without remorse stigmatize all that dissent from him with the names of ignorant or erroneous Schismatical Heretical or what other name the humour or advantage of the times shall offer him And he is so Good in his own eyes that he measureth mens goodness and godliness by their agreement with him or complyance with his will And he is so Great in his own eyes that he thinketh himself and his complices only fit to make Laws for others and to rule them in their opinions and in the Worship of God and no man fit to say any thing publickly to God but what he putteth into their mouths He can think well of none that will not obey him Like the Pope of Rome that saith no man on earth hath Church-communion with him that is not subject to him A humble Christian thinketh that himself and the Gospel have great and unusual prosperity in the world when they have but Liberty But proud men think that Religion is ruinated and they are persecuted when they have not their will upon their brethren and when their brethren will be but brethren and deny them obedience Subjects they can think well of and command but Brethren they cannot love nor tolerate Enemy 12. Lastly The Counterfeits of Christian love deceive abundance and keep them from that Enemy 12. which is Love indeed They might be brought to it if they had not thought that they had it already when they have it not Tit. 5. The Counterfeits of Christian Love Counterfeit 1. IT is but Counterfeit Love to Christians when they are loved only for being of the Count. 1. common Religion of the Countrey and the same that you say you are of your selves As one Mahometan loveth another Count. 2. Or to love one only Sect or party of Christians which you espouse as the only party or Count. 2. Church and not to love a Christian as a Christian and so to love all true Christians whom you can discern to be such Count. 3. To love only those Christians who are your kindred or relations or those that have been Count. 3. some way benefactors to you Count. 4. To love Christians only for their familiarity or kind and loving conversation and civil Count. 4. obliging deportment among men Count. 5. To love them only because they are Learned or have better wits and abilities of speech Count. 5. in preaching prayer or conference than others Count. 6. To love them only upon the praise which common commendations may sometimes give Count. 6. them and for being magnified by fame and well spoken of by all men Thus many wicked men do love the Saints departed when they hate those that are alive among them Count. 7. To love them only for being godly in themselves at a distance so they will not trouble Count. 7. them with their godliness while they love not those that reprove them and would draw them to be as godly Count. 8. To love them only for suffering with them in the same cause Thus a prophane person Count. 8. taken by the Turks may love his fellow Captives who refuse to renounce Christ. And thus a sufferer for an ill cause or in an erroneous Sect may love those that suffer with him above others Count. 9. To love them only for holding strict and right opinions while they will not endure to live Count. 9. accordingly Thus many love the light that cannot bear the heat and motion Many love an Orthodox person of a sound judgement that is against loosness and prophaneness in his opinion and do not like the folly of the licentious who yet like licentious practice best Count. 10. To love them for some parts of Godliness only while some other essential part will not Count. 10. be endured of which before Count. 11. To love them in a kind fit only as Soul with tears professed to do his Son David but Count. 11. to have no habitual constant Love Direct 12. Lastly To love godly men a little and the world and fleshly interest more To love Count. 12. them only so as will cost them nothing To wish them fed but not to feed them and to wish them clothed but not to clothe them and to wish them out of Prison but not to dare to visit them for fear of suffering themselves He that hath this worlds goods and seeth his brother have need and