of Prayer with the several degrees or ingredients of it are to be ascribed unto the Spirit of God as being the cheif donor of them 3. This gift of the Spirit is not barely by infusion but by assisting our endeavours by helping together with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collaborantes adjuvat He helpeth together with and over against us so the Original word does properly signifie as when another man sets to his shoulder to bear a part with us in the lifting of any burden We must put forth our best endeavours and then we shall not want his assistance The Spirit of God do's ordinarily work by means and 't is an old rule in Divinity Habitus infusi infunduntur per modum acquisitorum Infused habits are usually wrought in us after the same manner as acquired that is gradually and not without humane endeavour and cooperation In the Primitive times indeed when the Church was in its Infancy then the teat was put into their mouthes they were extraordinarily inspired with these gifts by immediate infusions without the usual means of study and labour but that Mannah was only for the Wildernesse when other common wayes could not be made use of whereas when the Church is grown up to the estate of Manhood and is possessed of the Land God does now expect that we should plow and sowe and eat the fruit of the Earth in the sweat of our browes that we should serve his Providence and depend upon him only in the use of means and as children do not learne to speak distinctly but after many trials so neither can a Christian be able as he should to cry Abba Father till he has bestowed some time and experience in the learning of it CHAP. II. Two extreams that make men defective in this Gift Confining themselves wholly to set-formes Depending wholly upon sudden suggestions FRrom what hath been already said 't is easie to inferre that there are two extreams which usually hinder men from a proficiency in this Gift 1. When they so confine themselves to the help of books and particular set-formes as not to aime at or attempt after any farther improvement of their own knowledge and abilities in this kind 2. When men depend altogether upon sudden suggestions as if it were a quenching or confinement of the Spirit to be furnished beforehand with matter or expressions for this service Unto those that erre in the first kinde I would suggest these considerations First by way of concession As for those weaker Christians and new Converts who have not their hearts enlarged with an ability to expresse their own wants and desires 't is both lawful and convenient for such to help themselves not onely in their families but even in their secret performance of this dutie by the use of some good book or prescribed form untill by farther endeavour and experience they may attain unto some measure of this gift Such persons may perhaps finde oftentimes their own case and condition more pithily and affectionately set down in a prayer penn'd by another then they are able to expresse it themselves And if the use of such a form do prove a means to warm their affections and enkindle their graces certainly then it cannot be justly stiled a quenching of the Spirit 'T is not essential unto the nature of prayer that it be either read or rehearsed by memory or by immediate and sudden suggestion these things being such circumstantiall adjuncts as have not any absolute intrinsecall necessity or unlawfulnesse but rather that it be delivered with understanding and suitable affections with humility and confidence and an inward sense of our conditions Nor is there any great difference as they are considered in themselves betwixt repeating by memory and reading out of a Book the memory being but a kinde of invisible Book for the register of our thoughts though in this case it should be specially remembred that in the use of such prescript formes to which a man has been accustomed he ought to be narrowly watchfull over his own heart for fear of that lip-service and formality which in such cases we are more especially exposed unto This I thought good to premise for the removall of prejudice on the one hand But now in the second place for any one so to set down and satisfie himself with his Book-Prayer or some prescript form as to go no farther this were still to remain in his Infancy and not to grow up in his new nature This would be as if a man who had once need of crutches should alwayes afterwards make use of them and so necessitate himself to a continual impotence 'T is the duty of every Christian to grow and increase in all the parts of Christianity as well gifts as graces to exercise and improve every holy gift and not to stifle any of â—hose abilities wherewith God has endowed them Now how can a man be said to live suitable unto these rules who does not put forth himself in some attempts and endeavours of this kinde and then besides how can such a man suit his desires unto several emergencies What one sayes of counsel to be had from books may be fitly applied to this Prayer by book That 't is commonly of it self something flat and dead floating for the most part too much in generalities and not particular enough for each severall occasion There is not that life and vigour in it to engage the affections as when it proceeds immediately from the soul it self and is the natural expression of those particulars whereof we are most sensible And if it be a fault not to strive and labour after this gift much more is it to jeer and despise it by the name of ex tempore Prayer and praying by the Spirit which expressions as they are frequently used by some men by way of reproach are for the most part a sign of a prophane heart and such as are altogether strangers from the power and comfort of this duty Whereas 't is commonly objected by some that they cannot so well joyn in an unknown form with which they are not beforehand acquainted I answer that 's an inconsiderate objection and does oppose all kinde of formes that are not publikely prescribed As a man may in his judgement assent unto any divine truth delivered in a Sermon which he never heard before So may he joyn in his affections unto any holy desire in a Prayer which he never heard before If he who is the mouth of the rest shall through imprudence deliver that which we cannot approve of God does not look upon it as our Prayer if our desires do not say Amen to it If it be again objected that this ability of praying without Book may perhaps be fit for Ministers and such as are of more eminent learning and knowledge but is not to be expected from others I answer 't is true such persons are more especially concerned in this Gift and 't is the greater fault and shame
for them to be without it but yet others are not exempted from labouring after it no more then they are from the occasions or need of it or performing the Duty And as for the pretended difficulty of it I shall in this discourse make it evident that if it be but seriously attempted as all religious businesses ought to be 't is easie to be attained by any one that has but common capacity Unto those that are in the other extream depending altogether upon sudden infusion and neglecting to prepare themselves for this service by study and premeditation unto such I would propose these considerations 1. By way of Concession 'T is true a man ought not to tye himself so precisely unto any particular form of words though of his own composing and fitted to his condition but that he may either adde or alter according as any emergent occasion or some new affection suggested shall require Sometimes perhaps he shall feel his heart more warm his desires more vigorous and his expressions more copious and ready And in this case he should not suffer himself to be streightened or confined within any old form but may expatiate more freely according as he findes his inward inlargements But then to the second place this do's not hinder but that generally 't is both lawful and necessary to prepare our selves as for this gift in generall so for every particular act of it by premeditating if we have leisure for it both matter and order and words For though it be a gift of the Spirit yet 't is not to be expected that it should be suddenly infused into us without any precedent endeavours of our own no more then the Gift of Preaching for which the ablest Ministers are bound to prepare themseves with diligence and studie there being not any ground for a man to expect more immediate supplies from above in the duty of Prayer then in that of Preaching But here it should be considered that there is in this businesse of preparations great difference to be allowed for in respect of Persons Times 1. There is a vast distance betwixt the abilities of severall persons even those that have been practised and experienced in this kind some being naturally of a warmer temper more easie affections and ready expression others more cold and slow in each of these Now the same â—â—udy and strictnesse in the preparation of matter and words is not alike required from each of these The proportion of gifts which any man hath received is the measure of his work and duty To whom much is given of him much will be required in respect of preheminence and abilitie And when the iron is blunt a man must put to the more strength in respect of care and diligence one of these ought to be the more able and eminent the other ought to be the more studious The measure of one mans gifts is not a rule for another man to work by or to be censured by And therefore by the way 't is a great mistake in those who are apt to judge one man as coming short in his duty because he has not the same eminency of gifts with another though such an one perhaps can with fitting proper expressions inlarge himself in this duty upon any sudden occasion yet he should not condemne another that cannot Our abilities are not rules for other mens actions God accepteth according to what a man hath and not according to what a man hath not In respect of duty we should labour to emulate the best but in matter of Gifts as we must not neglect the means of improving them So we must be content with our portion though we come behinde others 'T is true if our affections could alwayes lead our prayers then the expression would be more facil and the premeditation might be the lesse But because there will be sometimes a necessity that our affections should follow and be stirred up by our expressions which is especially to be aimed at when we pray in publick in reference to those that joyn with us and will very often fall out likewise in our secret devotions therefore 't is requisite that a man should be alwayes furnished with such premeditated formes as may be most effectual to this end namely to excite the affections And to this purpose if those heads which will be alwayes pertinent and of continual necessity were comprehended in some set forme studied with care and diligence they might perhaps be more serviceable for the stirring up of our faith and affections then they could otherwise be if they did proceed onely from our own sudden conceptions 2. We should likewise distinguish betwixt the several times and occasions of performing this duty when we are call'd to it either publickly with others or secretly betwixt God and our own souls Now there is not the same degree of premeditation and study required for each of these A man may in secret take a greater liberty to inlarge himself in such sudden expressions as are not in themselves perhaps so proper and significant which yet may be suitable to the present intention because they set forth his own immediate thoughts But now when we are to be the mouth of others then our businesse must be to engage their affections that joyn with us and therefore our expressions here should be so proper and deliberate as may be most effectual to this end now such kinde of unpremeditated formes as may serve well enough to set forth our own desires will not perhaps be so proper to excite anothers That is certainly the fittest forme which does most adequately answer the chief end of Prayer namely to stirre up the affections and expresse the desires Now this in our publick devotions where we are to joyne with others and to make impression upon them I say in such cases this may generally better be done by study and premeditation then by leaving it to sudden conceptions Such crude notions and confused matter as some men by their neglect in this kinde will vent does rather nauseate and flat the devotion then excite it And therefore upon such occasions we should take care that our expressions be so weighty and serious as may be suitable to the end and the solemnity of this service and the lesse any mans former practice and experience hath been by so much the greater ought his warinesse and study to be at such times And here I cannot but observe two kinde of imprudencies with which good men are sometimes apt to be overtaken an affectation of length and an affectation of continual varying their phrase when as their inward inlargements do not perhaps fit them for either And by this means they become exposed unto some empty impertinent unseemly expressions They should consider that though it be in it self very useful and argues an excellent ability to do these things well yet there may be too great an affectation of them And then besides neither is every man nor perhaps
creatures all things being put under his feet yet this corruption of our nature hath now made us become more vile then the beasts that perish 'T is the root and the fountaine of all other sin from whence every actual abomination does proceed Atheisme and Pride and basenesse and cruelty and prophanenesse and every other vice which the most wicked wretch in the world is guilty of doth proceed from hence Hell it self which is the proper place of sin is not more full of sin for the kinds of it then our natures are If there be any particular sin which we have not fallen into in our lives 't is not for want of corrupt principles and dispositions in our natures which do incline us to all but by reason of Gods restraining or renuing grace which hath as yet with-held us from them without which we should break out into as great abominations as were ever committed by the vilest of the sons of men All that pravity and basenesse which fils up every part and power about us are but diffusions of our Original corruption what a world of mischief is there in our several parts our Wills Affections our Tongues Eyes And yet all these are but as little rivulets The fountaine or rather the Sea that feeds them is our corrupted nature 'T is this that fils us with enmity against all spiritual truths and Ordinances makes us what we should tremble to think of haters of God though he be the God of our life and of our happinesse in whom we live and move and have our beings Hence is it that when we would do good evil is present with us that we have a law in our members rebelling against the law of our mindes and bringing us into captivity to the law of sin 'T is this that makes us like corrupted vessels to pollute all the gifts that are poured into us those graces and abilities which from God are bestowed upon us pure and excellent when they are by us put forth in duties are not without some favour of our own corruption This containes in it not only an utter deficiency of all good but also a loathing and disliking of it Not only a liablenesse to evil but also an inherent propension and strong desire to it All which is as natural to us as blacknesse to an Ethiopian and like the fretting Leprosie adheres to our natures with so much pertinacy that it cannot be utterly removed while we are on this side the grave till these our earthly tabernacles shall be dissolved No sope or nitre can purge it The general deluge could not wash it away that swept away sinners indeed but not one sinne Neither shall the fire of the last day cleanse it It does totally overspread both our Inward man Outward man 1. Our Inward man is hereby depraved both in respect of 1. Understandings 2. Consciences 3. Affections 4. Wills 5. Memories 1. Our Vnderstandings are hereby become full of vanity inconsideratenesse ignorance neither knowing nor enquiring after God Every thought and imagination of the heart being only evil and that continually So that we are not of our selves sufficient to think any thing that is good being given over to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minde void of judgement not liking to retaine God in our knowledge Becoming vain in our imaginations having our wicked hearts darkened Being wise to do evil but fooâ—ish to that which is good Counting the things of God foolishnesse Being carnally minded which is enmity against God For it is not subject to the law of God neither indeed can be Full of pride prejudice and contradiction against all sacred truths setting up our own imaginations and fleshly reasonings against the spiritual notions that are dictated to us Being alienated from the life of God through the blindnesse that is in us 2. Our Consciences are hereby become full of stupidity and insensiblenesse past feeling being feared as with an hot iron Altogether defiled Not performing their office of bearing witnesse accusing or excusing us rightly according to several occasions Being deaf unto every holy suggestion of Gods Spirit secure against all the threats and judgements of the Law 3. Our Hearts and Affections being evil from our youth full of wicked policies and unsearchable deceits Deceitful above all things and desparately wicked who can know them Full of lustings against the Spirit of God Sending forth evil thoughts murthers adulteries fornications thefts false witnesse blasphemies full of folly and madnesse preferring empty transitory contentments before those great matters that concerne our eternity Altogether obdurate against the means of grace not to be wrought upon either by hopes or feares by mercies or judgements slighting the threats of God undervaluing his promises distrusting his power abusing his patience quickly revolting and backsliding from every holy desire Who can say I have made my heart clean I am pure from my sins 4. Our Wills have now lost their first native freedom making us become servants unto sin Bringing us into bondage unto corruption Being full of loathing and aversnesse full of enmity and obstinacy against any thing that is good Casting Gods laws behinde our backs and hating to be reformed 5. Our Memories being naturally very unfaithful and slippery in letting out things that are good but very tenacious in evill matters II. Our outward man which was at first created with a kinde of divine Majesty above the other creatures is now become weak and vile exposed to all manner of infirmities diseases sins So that we are all over nothing else but a body of sin and of death our members being instruments of unrighteousnesse Eyes full of Adultery Pride Envy Eares uncircumcised deaf unto every holy suggestion easily open and attentive to vanities lies slanders Tongues unruly and full of deadly poyson conteining a world of iniquity defiling the whâ—le body setting on fire the course of nature being themselves set on fire of Hell Given to unsavory unedifying discourses revilings prophanenesse blasphemies That which should be our glory the best member that we have is by this Original corruption become the worst defiling all the rest Our Throat being as an open sepulchre with our tongues we use deceit the poison of aspes is under our lips Our mouth is full of cursing and bitternesse our feet are swift to shed blood destruction and misery are in our wayes and the way of peace have we not known there is no fear of God before our eyes All which will yet appear more deformed and loathsome if we look upon our own natures in the rage blasphemies basenesse madnesse of other mens lives There being not any kinde of evil which either man or devil hath committed but there are in our natures the principles and inclinations to it The best of us being by nature as bad as the worst of
making us wanton and contemptuously to spurne at his laws Lading and wearying him with our sins whilest he does continually heap upon us his unwearied mercies By our Impatience under those small crosses that are justly inflicted upon us Not behaving our selves humbly and cheerfully under Gods fatherly chastisements Not accepting the punishment of our iniquity though it be much lesse then we have deserved Not bearing the indignation of the Lord as considering how we have sinned against him Being subject to murmuring and repining to fainting and despaire to seek help and deliverance by unlawful means By want of submission and obedience unto him according to our duty and profession very inconstant in our holy services temporary and by fits subject to backslide and revolt upon every slight temptation Our goodnesse being as the morning cloud and as the early dew which passeth away Not Vniversall in our obedience but partial and by halves apt to pick and chuse in our duties according as they may best suite with our own humours and the course of the times not having respect to all his commandments Not hating every false way Not hearty and sincere in our performances doing them with all our might but Hypocritically Perfunctorily Negligently By our not fearing of God according to the infinite power justice majesty of the divine Nature or according to those manifold sinnes whereby we have provoked his wrath Behaving our selves with much security and inadvertency under all the various dispensations of his providence as if we our selves were not at all concerned in them Not regarding the works of the Lord nor considering the operation of his hands still going on after the imagination of our own hearts as if we had made a Covenant with death and with hell were at an agreement very apt to promise to our selves peace and impunity though we do still persevere in our wonted rebellions very subject to slavish worldly fears of men that shall die and the sons of men that shall be made as grasse Forgetting the Lord our Maker who stretched forth the heavens and laid the foundations of the earth Not grieving when he strikes us refusing to receive correction though he does consume us making our faces harder then a rock and refusing to return By not demeaning our selves humbly before him according as our own vileness and the greatnesse of his mercy does require Behaving our selves in our general course as if we were desirous to live without God here and content to be annihilated hereafter so we might but in this world enjoy the pleasures of sin for a season CHAP. IX Sins against the second Commandment THE Second Commandment does concern the Manner and Means of Gods worship Against this we sinne not onely by representing and worshipping of him in Images but also by entertaining grosse mis-conceits of the divine nature by mixing any will-worship superstition or our own inventions with his service when we do not serve him after such a way as is agreeable to his nature and required in his word that is not in spirit and truth Not with uprightnesse sincerity cheerfulnesse 1. It will here concern us to examine how exceedingly we have failed in the manner of those good duties which we have attempted How much aversenesse there is in us from setting about them How much distraction and benummednesse of spirit in the performance of them How much impotency and wearinesse in the Continuance of them How much pride unspiritualnesse formality want of relish deadnesse uncomfortablenesse there is mixed with our best services Serving God with feigned lips Drawing neer to him with our mouthes and honouring him with our lips when our hearts are far from him Resting our selves in the meer outsides of duties when we do not enjoy any Communion with God in them 2. We ought to examine our failings in respect of the means or kindes of divine worship Our carelesnesse to keep our selves close in a constant holy communion with God by the right use of all his sacred Ordinances 1 Prayer both Private Publike 2 Ministery of the Word 3 Receiving of the Sacraments 1. Our Negligence in setting any solemn time apart for our secret devotions betwixt God and our souls Omitting them upon every trivial occasion or slight pretence of businesse Our carelesnesse in the private observance of this duty with our families and neer relations and in publike with the Congregation Our approaching before God without that preparation reverence or attention as becomes such vile creatures speaking to so great a Majesty Regarding iniquity in our hearts not calling upon him in truth Flattering him with our mouthes and lying to him with our tongues when our heart is not right with him Not Confessing our sins with that sorrow shame and confusion of face as having thereby so much dishonoured his glorious name and endangered our own salvations Being rather apt to cover our transgressions with Adam by hiding our iniquity in our bosome Or if we do acknowledge them yet we are not careful to forsake them but do still go on in a continuall round of confessing and committing committing and confessing again Failing very much in the Matter of our Petitions not asking those things which are according to his will Apt to make our prejudicate opinions and passionate wishes the subject of our Prayers instead of the holy and unchangeable will of God For the manner of them not with faith and fervency as being truly sensible of our own wants or as if we did really beleeve this duty to be an effectuall means for the supply of them Not tenderly affectionate in our forgiving of others or our interceding for them In our thanksgiving not mentioning the favours we have received with any such hearty sense of them as may stir up in our souls cheerfulnesse love gratitude Not praising God with our whole hearts and all that is within us Coming before him with customary devotion rather to satisfie the scruples of a natural conscience then out of any true love to this duty it self or experimental evidence of comfort to be had by it our hearts being apt to wander from him even whilest we are speaking with him to think but lightly of him whilest we pretend much honour to him Not retaining any taste or relish of these duties after they are ended Not living suitably to them Not taking notice how God does answer our Prayers in the several passages of his Providence towards us 2. For the Ordinance of Preaching the Minister does herein offend by being negligent and slothful in his calling not preaching with that constancy faithfulnesse simplicity judgement authority courage demonstration of the Spirit as he should The People by neglecting to hear and read the Word according to their severall opportunities By not preparing themselves for this holy exercise Not coming unto it with hungring and thirsting desires and loving
beleeving prizing it as being of such great efficacy and necessity for our everlasting well-beings able to save our souls Bringing with them much carnal security which makes them without any desire or care to profit by it much impenitence and hardnesse of heart Not without some secret resolutions of continuing in their former courses whatever shall be said to the contrary Many worldly cares and thoughts with high conceits of their own sufficiencies prejudice against their Teachers curiosity not to learn but to censure itching ears rather to please the fancy then reforme the life Not hearkning to it without much irreverence distraction infidelity misapplication obstinacy dulnesse wearinesse Not receiving it into a good and honest heart with desire to retain and practise it Not careful after they have heard it to root and fix it in their hearts by Prayer Meditation Conference Not expressing the fruits of it in their conversation slighting those many gracious opportunities wherein God hath reached forth unto them the proffers of mercy and salvation and though he hath with much patience waited for their amendment yet they have still hardened their hearts and notwithstanding the former and the latter raine do remain like dry stakes in an hedge barren and fruitlesse without any spiritual life or growth answerable to the means which they have had 3. For the Sacraments Baptisme Supper of the Lord. Our slighting and renouncing that Covenant which we made in Baptisme abusing that good profession which we have professed before many witnesses Not walking as those that have been received into the bosome of the Church and distinguished from others that are without Not fighting against the world the flesh and the Devil as becomes such as are listed into the number of Christs faithful souldiers and servants And so for the Sacrament of Christs body and blood our not hungring and thirsting after it not partaking of it so frequently as our necessities and opportunities have required When we have approached unto it have we been careful beforehand to set any solemne time apart for the fitting of our selves unto so holy a work have we not been unwilling to ransack and examine the secret corners of our hearts to finde out and to purge out those particular bosome-sins unto which our natures do most incline us after a more especial manner to excite and stir up in our selves the graces of Gods holy Spirit to renue those conditions of the Covenant required on our parts Faith and Repentance In the receiving of the Sacrament have we noâ— been too apt to slight and dis-esteem it as if iâ— were but an empty common ceremony have we behaved our selves with so much fear and reverence as might become such a sacred mystery with such spiritual joy and delight aâ— should be in those who are fit guests for thaâ— table After the receipt of it have we not quicklâ— forgotten our good resolutions relapsed intâ— our old sins again not feeling or regarding anâ— such comfort or profit as is promised to thâ— right partaking of this ordinance have we noâ— often eat and drunk unworthily and consequenâ—â—ly eat and drunk judgement to our selves becoming guilty of the body and blood of Christ doing that horrid act which we so much detested in the Jews crucifying again our blessed Saviour and by slighting the proffers of mercy in this Sacrament doing as much as in us lies to make his Passion of none effect CHAP. X. Sins against the third and fourth Commandment THe third Commandment does forbid the abuse of Gods name By the Name of God we are to understand any thing whereby he may be known as his Titles Attributes Ordinances Works So that we sin against this Commandment by wicked Oaths Cursed execrations unlawfull Vowes every light irreverent mention of God all such idle words as do no way tend to the sanctifying of his name By breaking the Vow of our Baptisme neglecting all those good promises and resolutions which since we have made Dealing falsly in our Covenants when our heart is not set aright and our spirit not stedfast with God By our not acknowledging and effectual remembrance of his holy titles and attributes as we have had occasion Not delighting to speak good of his name and to make his praise glorious By an irreverent and customary mention of his great and glorious name upon trivial occasions By our not thinking and speaking of his word so frequently with that holinesse and reverence as we should sometimes pretending to declare his statutes and to take his Covenant into our mouths whereas we hate instruction and cast his Law behinde us By our Carelesnesse in vindicating the glory of his Name and truths when they are vilified by others By prophaning our profession of Christianity with an unholy conversation Not behaving our selves so sincerely in regard of God nor so inoffensively in respect of men as we should By defacing his glorious image instamped upon us in our Creation Becoming more vile and foolish then the beasts that perish In our regeneration relapsing into the sins of our unregeneracy Not walking worthy of that vocation whereunto we are called By our carelesnesse in discovering and acknowledging the divine power and wisdome in those special passages of his providence which befal us The fourth Commandment does forbid all carelesnesse in sanctification of Sabbaths Ordinary Extraordinary So that we sin against this when we do not remember to keep the Lords day holy that is when we are not mindful beforehand to prevent and avoid all such businesses as may distract us in those duties that belong unto this day When we our selves do not rest from our usual works and sinful desires but mis-spend much of that precious time in idlenes and vanity or else satisfying our selves in a superstitious customary observation of the outward rest without regarding the means or the works of sanctification When we are not careful to prepare our selves for publike duty by praying for Ministers in general that God would endow them with fitting gifts and abilities prospering their endeavours by giving happy successe unto their Ministery More particularly for the Pastor to whose charge we belong that God would direct him to speak unto our hearts and consciences When we are careless in the performing of our publike duties not with so much reverence sincerity spiritualnesse attention as we should When we are negligent in looking to those that are under us who by our carelesness or connivance may be incouraged to the Prophanation of this day When we faile in those private duties thâ—â— concern the Sanctification of the Sabbath Meditation of the Word we hear Searching the Scriptures to prove the truth of it Application of it to our selves examining our own hearts private prayer conference whetting the Law upon one another mutually exhorting and stirring up each other unto holy duties contemplating the creatures and the Providence of God
will without Gods restraining or renewing grace at some time or other dispose us unto And herein more particularly the blindenesse of our understandings our wicked imaginations and fleshly reasonings the perversnesse of our wills the hardnesse and earthinesse of our affections the insensiblenesse of our consciences the depravation of all our faculties 2. The malice and subtilty of the Devil who as a roaring lyon walks about seeking whom he may devour and is still provoking us to those evils which are most suitable to our particular occasions and dispositions Watching for advantage against us desiring to fift and winnow us as wheat and therefore we had need to pray that we may be sober and vigilant having upon us the whole armour of God whereby we may withstand the wiles of the Devil that we may constantly resist him being stedfast in the faith taking heed of the depths of Satan That we do not fall into reproach and the snare of the Devil That the God of Peace would bruise Satan under our feet 3. The allurements or terrours of the world either by profits pleasures honours on the one hand or losses dangers troubles disgrace persecution on the other The rain descending the floods coming the windes blowing and beating upon us The evill customes and examples of the generation wherein we live the slavish hopes and fears of men Besides these kindes of temptation we are likewise to pray against the degrees of it suggestion consent practice delight habitual custome and necessity That God would enable us always to watch and pray lest we fall into temptation And because every man hath some particular sin or temptation to which he is more especially exposed belonging either to his age temper calling therefore he should endeavour to observe and finde out and more fully to inlarge himself in his deprecation against that 3. The last sort of evil to be prayed against is that of Punishment The kindes of which were mentioned before under the head of Confession and are likewise reducible under that other head concerning Protection and therefore it will be needlesse here to make any particular recital of them In the general we are to pray against all those judgements which may be inflicted upon us either in our bodies friends names estates Against those more eminent miseries of Sword Famine Pestilence which three being of a publike nature concerning the Nation and community in which we live may be more particularly insisted upon under the head of Intercession against distraction and sorrow of minde trouble of conscience the losse of Gods holy Ordinances and eternal damnation That no evil may befal us neither any plague come nigh our dwellings That he would not rebuke us in his anger neither chasten us in his displeasure That he would not cast us away from his presence nor take his holy Spirit from us Those judgements ought to be more particularly deprecated with which we are at any time frighted or afflicted CHAP. XVII Of comprecation for spiritual good things The sanctification of our Natures the obedience of our Lives NExt to Deprecation against evil may succeed Comprecation for that which is good Now because good things may be wanting either in whole or in part or in respect of Duration and some intermissions therefore we should petition not onely for the things themselves but also for the increase and continuance of them Good is either Spiritual Temporal In asking of spiritual good things the first and chief matter to be prayed for is the sanctification of our natures That Gods Kingdome may come into our hearts That he would give unto us a new heart and put a new spirit within us That he would take from us our stonie heart and bestow upon us hearts of flesh That he would put within us the law of the Spirit of life which may make us free from the law of sin and death That we may put on the new man which after God is created in righteousnesse and true holinesse That we may be regenerate and become new creatures being born again of that incorruptible seed the Word of God That God would grant us according to the riches of his glory to be strengthened with might by his Spirit in the inward man That he would establish our hearts unblameable in holinesse before God even our Father at the coming of the Lord Jesus Christ with all his Saints That the Spirit of Christ may dwell in us That we may continue in the grace of God and in the faith grounded and setled and may not be moved away from the hope of the Gospel Of this kinde is that Petition of David for himself Create in me a clean heart O Lord and renew a right spirit within me And the Apostle for others The God of Peace sanctifie you throughout that your whole spirit and soule and body may be preserved blamelesse unto the coming of our Lord Jesus Christ. Here we are more particularly to insist on the renovation of our several Faculties Parts answerable to what we did acknowledge concerning the Depravation of them in the Confession of our Original sin As first for our faculties 1. That we may be transformed by the renuing of our mindes that we may be able to have a spiritual discerning of the things of God being wise to that which is good but simple and harmlesse to that which is evil 2. That he would purge our consciences from dead works to serve the living God that they may be tender of his glory and our own good truly performing the offices which belong unto them both in accusing and excusing us according to several occasions 3. That he would circumcise our hearts that we may set our affections on things above and not on earthly matters that we may not be deceived with false appearances but may approve the things that are most excellent 4. That he would reforme and sanctifie our wills that we may in every thing submit them unto his delighting to do his will Not seeking our own wills but the Will of him that sent us 5. That he would rectifie our memories making them more faithful in retaining all such holy Lessons as we shall learne in recalling them to minde according to several opportunities that we may be alwayes ready to stir up our mindes by way of remembrance that we may never forget God And so for our Parts or outward man that we may become the Temple of God where his Spirit may dwell That we may present our bodies a living sacrifice holy acceptable to God which is our reasonable service That all our parts and members may be instruments of righteousnesse unto holinesse In which desires we may strengthen our faith with such arguments as these 1. God only is able for this great work In us dwelleth nothing that is good It is he that must
seemeth good unto him That we may be constant universal sincere in our obedience Walking before him in truth and with a perfect heart and may do that which is good in his sight That in the generall course of our lives we may demean our selves in a setled regular way of submission and obedience having respect to all Gods Commandments Obeying from the heart the forme of doctrine delivered to us Following the Lord fully walking exactly and precisely before him That we may have not only the forme of godlinesse but the power also That we may sanctifie the Lord God of Hosts making him our fear and our dread considering that the end of all things is at hand when we must all appear before his dreadful tribunal every one to receive according to that he hath done in his body whether it be good or bad That we may be lesse afraid of other matters that cannot hurt us men that shall die and the sons of men that shall be made as grasse but may chiefly fear him who is able to destroy both body and soul in hell Behaving our selves as being alwayes in his sight and presence as considering that our most secret bosome-sins which with such Art and care we have endeavoured to conceal from men are all of them naked and open in his sight before whom we must be judged at the last day That we may be humble before him ascribing nothing to our own power or merit That our hearts may not be lifted up to forget the Lord nor our mindes hardened in pride as considering that his soul which is lifted up is not upright in him And that if any man think himself to be something when indeed he is nothing he deceives himself That we may be clothed with humility counting it our safest defence and most comely ornament That we may not mind high things nor be wise in our own conceits Considering the basenesse of our Originall the many diseases and miseries which our bodies are liable unto the sinful and slavish condition of our souls our nothingnesse as creatures our vilenesse as sinners CHAP. XIX What are we directed to pray for out of the second Commandment THe second Commandment does enjoyn us to worship God after such a spiritual manner and by such holy means as is agreeable to his Nature and required in his Word So that from hence we are taught to pray for the direction and asistance of his Spirit in all our holy duties that he would work in us an holy frame and temper of heart without which 't is not possible for us to performe any acceptable service That he would quicken our affections to a greater fervency and delight in our attendance upon him That he would make us more careful in enjoying and increasing our communion with him by a conscionable observance of all those holy ordinances which he hath appointed particularly 1. Prayer 2. Ministery of the Word 3. Receiving of the Sacraments 1. That he would poure upon us the Spirit of prayer and supplication make us diligent and constant in our Publick Private devotions that we may accustome our selves to them with a greater forwardnesse and delight as being the chief means to ease our hearts of all troubles and sorrow to fill up our joy That we may be more solemn and reverent in our approaches before him as considering that we who are but dust and ashes vile despicable creatures are to speak unto that dreadful Majesty before whom all the world shall be judged at the last day That we may be more vigilant over our own hearts in respect of roving distracted thoughts which are so apt to interrupt us in this duty That we may stir up our selves to lay hold on God and set our faces to seek him Not pouring out words onely but our souls before him Serving him in our spirits Drawing near unto him with a true heart sprinkled from an evill conscience That he would be pleased to assist us and to accept of us in this duty Shedding abroad his love in our hearts Opening our lips that our mouths may shew forth his praise And then that the words of our mouths and the meditations of our hearts may be alwayes acceptable in his sight That we may confesse our sins with a greater sense and sorrow for them feeling in our selves a greater loathing and detestation of them Acknowledging our transgressions and setting our sins before us Abhorring our selves for them and repenting in dust and ashes That we may put up our petitions with a greater faith and fervency as being truly sensible of our own wants and those gracious promises which he hath made for the supply of them Drawing near in the full assurance of faith nothing wavering Asking such things as are according to his will That his Spirit may help our infirmities and make intercession for us and that he would remember the promise which he hath made to be nigh unto them that call upon him in truth and to fulfill the desire of those that fear him That we may give thanks with greater chearfulnesse and love and sense of his favours with such heartinesse and fervency as may be in some measure proportionable to our importunity in the want of mercies That we may be ready to speak the praises of our God whilest we have any being that our meditations of him may be sweet and we may be glad in the Lord. That we may retain a relish and taste of this holy duty in our mindes after the performance of it behaving our selves answerably in the course of our lives observing what return is made to our prayers Hearkening what God the Lord will say Considering the several wayes and dispensations of his providence towards us that we may understand the loving kindnesse of the Lord. This Commandment does likewise concerne the duties which belong to that other Ordinance the Ministery of the word in reference both to Minister People The Minister may hereby be directed to pray that God would endow him with all those graces and abilities which may fit him for the discharge of his calling both in respect of his Life Doctrine that he may both save himself and them that hear him 1. For his Life That he may shew himself as a pattern of good works Of a blamelesse conversation not self-willed not soon angry Not given to wine no striker not given to filthy lucre but a lover of good men sober just holy temperate gentle unto all men apt to teach patient Renouncing the hidden things of dishonesty Not walking in craftinesse but by manifestation of the truth commending himself unto every mans conscience in the sight of God Behaving himself as a steward of the mysteries of God Not seeking so much his own profit as the profit of many that they may be saved that
after he hath preached unto others he himself may not become a cast-away 2. For his Doctrine that he may study to approve himself unto God a workman that needeth not to be ashamed rightly dividing the Word of truth That he may preach the Word being instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine with meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth Feeding the flock of God not by constraint but willingly Not for filthy lucre but of a ready minde That he may speak as the Oracles of God That his doctrine may be in demonstration of the spirit and of power with uncorruptnesse gravity sincerity not as pleasing men but God who tryeth the hearts The People or hearers may be hereby directed to pray for a greater love and esteem of his Word as being the Ordinance of his infinite wisdome which he can make effectual for the Conversion and salvation of souls Considering that the fashion of this world passeth away Pleasures shall die and vanish Honours shall be laid in the dust gold and silver shall rust and canker but the word of God abideth for ever This alone is able to make us wise unto salvation and to save our soules being that word by which we shall be judged at the last day That therefore we may value it above gold and silver finding a relish in it sweeter then the honey and the honey-comb That we may alwayes love the beauty of his house and the place where his honour dwelleth To publish with the voice of Thanksgiving and to tell of all his wondrous works This one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Strength and beauty are in his Sanctuary That we may have a greater care to know and practise his will As new borne babes desiring the sincere milk of the Word to grow thereby That he would teach us so to prize and improve the present liberty and Sun-shine of the Gospel that we may be carefull in this our day to lay up for our selves a good foundation against the evil time That we may approach unto this Ordinance with such reverent and prepared affections as may become his more especial presence amongst us Considering our feet when we draw neer before him that he would over-awe our spirits with an holy fear and reverence in the apprehension of his presence and beholding of us who is a God of infinite holinesse and glorious Majesty that we may bow down our souls with a willing subjection unto every sacred truth That he would subdue the pride of our hearts Cast down every imagination that exalteth it selfe against him and bring into subjection every thought unto the obedience of Christ and because the Word of it selfe is but a dead letter and it is not in the power of any outward means the wisdome or preparation of weak sinful man to subdue the power of sin the Kingdome of Satan or to create men in Christ Jesus unto good works that therefore he would be pleased to accompany the outward means by the inward efficacy and operation of his Spirit Man can speak only unto the ear but he can speak unto the heart and 't is as easie for him to make us good as to bid us be so and he hath promised to meet such as desire to wait upon him and to remember him in his wayes That he would remove from our understandings the veile of ignorance and infidelity whereby we are made incapable of spiritual truths that he would take from our affections that natural pravity and malice whereby we are made enemies to spiritual notions that we may receive the truth not only in the light but in the love of it not with-holding any truth in unrighteousnesse That he would strengthen us against all temptations of Satan cares of the world hardnesse of our own hearts or what ever may hinder our profitable and saving hearing That he would take from us all irreverence distraction prejudice dulnesse in hearing of his Word and because it must redound either to the glory of his justice in our farther hardening and final condemnation or to the glory of his mercy in our conversion and salvation that he would therefore sanctifie it to our good that as the rain cometh down from heaven and returneth not thither but watereth the earth and maketh it fruitful so the Word that goeth out of his mouth may not return unto him void but accomplish his good pleasure and prosper in that to which it is sent That it may be unto us sharp as a two-edged sword to the dividing asunder of the soul and spirit the joynts and marrow discovering the very thoughts and intentions of the heart And because Paul may plant and Apollos may water but he only can give the increase That therefore he would be pleased to give a blessing and successe to his own Ordinance That his Word may be unto us a word of power converting the soul and making wise the simple that he would give unto us hearing ears and understanding hearts that we may believe and be saved That he would write his laws in our inward parts That he would open our eyes to behold the wondrous things of his law Incline our hearts to affect direct our steps that we may walke in the paths of his precepts Shew us thy wayes O Lord and teach us thy paths lead us in thy truth and guide us for thou art the God of our salvation Teach us thy wayes O Lord and we will walke in thy truth unite our hearts to fear thy name Shew us the way that we should walk in for we lift up our souls unto thee Teach us to do thy will for thou art our God Let thy good Spirit lead us into the land of uprightnesse That we may behave our selves with humility attention alacrity laying down all high thoughts fleshly reasonings stubborne resolutions being ready to receive with meeknesse the ingraffed word which is able to save our souls That we may enjoy communion with him in his Ordinances that he would fill us with all joy and peace in believing That he would sanctifie our judgements affections memories that we may apprehend and believe and affect and retain those sacred truths that shall be delivered That he would inlighten our mindes open our hearts soften our consciences compose our thoughts to attend unto his Word with meeknesse and faith receiving it into good and honest hearts with full purpose to walk answerably to it in our conversations That Christ may be formed in us that our hearts may be established in every good word