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
would make our light so to shine before men that they seeing our good works may glorifie our Father who is in Heaven That we may never grieve the hearts or shame the faces of true Professors That we may walk honestly to those that are without behaving our selves so warily that we may never occasion his name to be blasphemed That with well-doing we may put to silence the ignorance of foolish men That they may be ashamed who speak evil of us and falsly accuse our good conversation That we may be more ready to observe and extoll his great power wisdome goodnesse so evident both in his making and governing of the world His various and manifold works that are done in wisdome More especially those particular passages of his providence which concern our selves That we may understand the loving kindnesse of the Lord O Lord how great are thy works and thy thoughts are very deep a brutish man knoweth not neither doth a fool understand this The fourth Commandment does enjoyn us to remember and to sanctifie the Sabbath Ordinary Extraordinary So that from hence we are taught to pray that God would teach us to esteem of the Sabbath as an holy honourable day set apart from common use consecrated to his peculiar worship and service that we may call it a delight finding a great pleasure and sweetnesse in those sacred duties that belong unto it That they may not seem tedious and irksome unto us especially since we all professe to wish and hope for such a blessed Eternity hereafter as shall be nothing else but Sabbath That we may always remember to fit our selves for the sanctifying of this day by laying aside all secular businesses and diversions endeavouring by Prayer and Meditation to put our hearts into such an holy frame as is required of those that desire to wait upon him in his Ordinances That he would be graciously present with all those assemblies of his Saints which do on that day meet together for his worship and service in any part of the Christian world That he would be pleased to assist and direct his Ministers that they may deliver his Word with plainnesse and power to the capacity of the weakest and conviction of the wisest That the people may receive it with meeknesse and faith that so it may accomplish that good work for which it is sent and mightily prevaile to the casting down the strong holds of sin the edifying of his Church and the making up the number of his Elect. That he would more especially direct and assist the Minister unto whose charge we belong to speak unto our consciences giving unto him the tongue of the learned that he may know how to speak a word in season to him that is weary Being carefull to feed the flock strengthening the diseased healing that which is sick binding up the broken seeking that which is driven away and lost That he would give unto us Pastours after his own heart who may feed us with knowledge and understanding and that the work of the Lord may prosper in their hands That he would remove from us all irreverence distraction dulnesse prejudice in hearing of his Word That he would enlighten our mindes quicken our affections and strengthen our memories for the receiving and retaining of it That we may be careful of all those publick and private duties which concerne the sanctification of this day both in respect of our selves and those comitted to our charge Not doing after our own wayes nor finding our own pleasures nor speaking our own words But may consecrate our whole selves both souls bodies and services to his more especial Worship spending the whole day with chearfulnesse in the duties of Religion necessity and mercy And so for extraordinary Sabbaths Festivals Fasts 1. For occasional Festivals the solemne times of Joy and Thanksgiving That we may be careful to keep such times holy unto the Lord not resting our selves in external jollity and freedome but may seriously ponder the mercies which we celebrate endeavouring to have our hearts affected and inlarged with love and gratitude That our mouths may be filled with his praise that by our experience of his goodnesse we may learn to depend upon him and to be more confident in him in all future exigences exciting others unto this duty O magnifie the Lord with me and let us exalt his Name together Endeavouring to expresse our thankfulnesse to him by our readinesse to relieve and supply his poor members Sending portions to those that have nothing that we may make the joy of the Lord to be our strength 2. For dayes of Fasting which are stiled Sabbaths in Scripture that we may not neglect this duty when we have any extraordinary call unto it that we may not satisfie our selves in the outward observance of it but may be most careful of the inward duties Renting of the heart afflicting of the soul Abhorring our selves and repenting in dust and ashes Remembring our evil wayes and doings which were not good and loathing our selves for them Being ashamed of our former works of darknesse Renuing our Covenants with God expressing a readinesse and zeale in the works of mercy and righteousnesse loosing the bands of wickednesse undoing the heavy burdens CHAP. XXI What we are directed to pray for in the second Table THe second Table does enjoin us to love our neighbours as our selves that is 1. We should not wish any evil more to others then to our selves 2. We should desire and as much as we can endeavour all good Natural Spiritual for others as we ought for our selves So that by this we are directed to pray that we may be kindely affectioned one to another with brotherly love without dissimulation Not in word onely and tongue but in deed and truth Loving each other with a pure heart fervently That our love may continue and increase abounding more and more towards one another and towards all men in knowledge and in all judgement As we have opportunity doing good unto all men but especially to the houshold of Faith That we may love our enemies and blesse them that curse us and pray for them that despitefully vse us and persecute us Considering one another to provoke unto love and good workes The fifth Commandment does injoyn the duties which concern the degrees and relations amongst men whether Superiours Inferiours By this we may learn to pray for all those graces and abilities whereby we may be fitted for the filling up of our several relations that we may be careful to acknowledge and observe that order which God hath appointed amongst men and to demean our selves towards them according to their places and degrees Gravely and modestly towards our Inferiours Reverently and dutifully to our Superiours Humbly and thankfully to our Benefactours Being kindly affectioned towards our Equals in honour preferring one another
When we are weary of the Sabbath and wish it were gone and cannot call it a delight And so for extraordinary dayes lawfully set apart for solemn Feasts Fasts Publike Private When we mispend our occasional Festivals altogether in outward carnall mirth without those inward spiritual duties of love and thankfulnesse which God requires not keeping them holy unto the Lord as we ought to do Not thereby taking occasion to enlarge our bounty to our poor brethren And so for dayes of humiliation which are called Sabbaths in Scripture Our neglect of these when there is any special occasion for them either publike or private our insensiblenesse of dangers and judgements like the old world keeping on in the road of our secular employments eating and drinking buying and selling c. putting far away the evill day chanting to the sound of the Viol drinking wine in bowls but are not grieved for the affliction of Joseph Not sighing and weeping for the abominations that are committed in the midst of us When we do observe these dayes we are ready to rest our selves in bodily abstinence outward mortification hanging down the heads sad countenances without inward afflicting of the soul Not breaking bruising renting of our hearts Refraining not our feet but loving to wander Not turning from all our evil wayes and the violence in our hands CHAP. XI Sins against the second Table THe second Table doth enjoyn the duties of Charity and Justice towards our neighbour Against this we sin when we do not love our neighbours with such true unfeigned love as our selves when we do not deal so with others as we desire they should deal with us when we do not pray for them and endeavour their good as our own In the fifth Commandment are forbidden the Vices which concerne the relations of Superiours Inferiours So that we sin against this by not behaving our selves answerably to our several relations Not modestly and gravely to our Inferiours going before them in an example of good life Not humbly and dutifully to our Superiours not submitting to them for conscience sake as being ordained of God Not thankfully to our Benefactors either not remembring or not acknowledging or not esteeming or not requiting them as we might Subject to envy and extenuate those special gifts of others whereby they have attained any preheminence above our selves Hitherto likewise appertain the vices which do more particularly concern the relations of Parents Not educating instructing chastising their children so carefully Not providing and praying for them as they should Children Not loving and reverencing their Parents not submitting to them not being so thankful towards them as they might Husband Not behaving himself as a Head to govern instruct and cherish his wife Wife By being irreverent unquiet not an helper but an hinderer of her Husbands good Masters Not careful in directing governing punishing rewarding their servants Servants Disobedient slothful unfaithful answering again murmuring Aged Not sober and grave not wise and exemplary in their carriage Younger Irreverent towards the persons of the Ancient neglecting of their good counsels and examples Superiours in gifts whether inward of the minde or outward of the estate in respect of Nobility Riches c. abusing of their gifts unto scorn pride oppression Not doing so much good as the advantage of their abilities and places does require Inferiours Either too much disdaining or too much flattering those above them Magistrates Want of diligence and uprightnesse in the discharge of their places Subjects Not so respective serviceable submissive as they should Teachers Negligent in taking all occasions of instructing reforming others by Counsel Example Learners Not teachable inquisitive c. The sixth Commandment doth forbid all those sins which are against the health and welfare of our own or our Neighbours Bodies Souls So that we sin against this not only by outward acts of violence but also by an aptnesse to entertain prejudices and misconceits against others By rash immoderate anger injurious revengeful thoughts secret grudges hatred and implacablenesse By failing in those particulars which concern the maintenance of mutual peace and friendship amongst one another By haughty insolent carriage Reviling scoffing provoking speeches Being senselesse and hard-hearted in the miseries of our brethren not weeping with them that weep not being heartily affected at those publick evils wherein we our selves are not more immediately and particularly concerned By wounding and murthering the souls of others through scandal Active misguiding them Passive grieving them when we encourage them in their evil courses either by Provocation Counsel Example Connivance By the levity and unprofitablenesse of conversing amongst others when we do not labour to stirre them up unto holinesse according to our several opportunities and relations Not instructing the ignorant comforting the weak admonishing exhorting encouraging others unto well-doing By neglecting our own bodily health and welfare through intemperance immoderate passions c. By being carelesse of our own souls not providing for the dayes of death and judgement but thrusting them farre from us bidding those dayes care for themselves By quenching and suppressing those holy motions that are at any time suggested unto our hearts preferring the base things of this world before those great matters that concern eternity The seventh Commandment does forbid all kindes of uncleannesse both of body and soul together with the means and signes of it Against this we sin not only by committing any outward act of uncleannesse either by our selves or with others But also By the Adultery of the heart by having our minds full of unchast desires by cherishing in our selves any lustful unlawful affection By delighting our thoughts in the fancy and speculation of those lusts which we have not opportunity to act When we do not labour to quench our fleshly concupiscence by vigilancy over our own hearts and wayes by avoiding all evil company and such other occasions as may inflame us when we are not moderate in our delights modest in our carriages temperate in our diet diligent and painful in our callings When our eyes are full of adultery when our eares are willingly open to filthy and uncleane communication when our tongues are given to rotten and unsavory speeches When we are not wary and circumspect in avoiding all suspitions and appearances of this evil The eighth Commandment does forbid all those vices which do concerne our own or our neighbours outward estate as Theft Oppression Deceit Sacriledge Usury Bribery Prodigality We offend against this not only by those external acts of theft and injustice which humane law does take notice of but also By the Love of money which is the root of all evil by being discontent at our estates greedy of gain full of restlesse and insatiable desires after these earthly profits When we are not so strict and conscionable in the means of getting wealth either negligent and idle
A DISCOURSE Concerning the GIFT of PRAYER SHEWING What it is wherein it consists and how far it is attainable by Industry with divers useful and proper directions to that purpose both in respect of Matter Meâ—â—od Expression By John Wilkins D. D. Whereunto may be added ECCLESIASTES OR A Discourse concerning the GIFT of PREACHING by the same AUTHOUR London Printed by T. R. and E. M. for SAMUEL GELLIBRAND at the BALL in Pauls Church-yard 1653. TO THE Reader IT may justly seem a wonder that amongst the vast multitude of Books wherewith the world does abound there should be so little written of this subject here insisted upon being in it self of such great consequence and general concernment There is scarce any kinde of skill or ability which may be taught and learnt but it hath been reduced to an Art and laid down according to some rules and method for the more facil and full comprehension of it How copious are the Treatises concerning humane Oratory and divers have written particularly of the Gift of Preaching besides the many Examples of it in Homilies or Sermons And so likewise for the models or patterns of devotion which are very numerous almost in all Languages But for the Gift of Prayer or the rules whereby a man may be directed to an ability of expressing or pouring out his soul in this duty there is for ought I can finde but little written of it in any â—anguage though it be of such general use for all kinds and professions of men and though the Gift be as much better then the Pattern as the Receipt is better then the Medicine I am very sensible that the performance of this duty in a spiritual manner is by infusion from above and does not fall under the rules of Art but yet there are some special advantages in the performance of it both for the furnishing of the judgement and the exciting of the affections which a man may be supplied with by study and premeditation and the enquiry after these is the proper subject of this discourse Every one will be ready to acknowledge it for an excellent ability when a man can readily sute his desires unto several emergencies and upon any occasion pray without book but many look upon it as being extreme difficult and not for an ordinary person to attaine That which is here endeavoured is to make it plaine and facil There are three special hinderances which do indispose men for this service want of Matter and Order Words for the supply of which here is proposed a copious feild of Matter a regular frame for method and Scripture phrase for Expression which no man need be ashamed to imitate or borrow The knowledge and consideration of these things must needs be very usefull for all callings of men every one being concerned to performe the duty and consequently to labour after the Gift Especially for such whose businesse it is after a more peculiar manner to give themselves unto Prayer and the Mimistery of the Word And amongst these cheifly for such younger unexperienced men who have not their sences exercized to discern what is proper and fitting And therefore when they are put upon this service may be apt by their ignorance in this kinde to prostitute the solemnity of this duty This discourse was at first intended only for private use and direction it was for the substance of it drawn up divers yeers since as it is now represented before I knew so much as any one Author who had formerly attempted this subject Since that I have met with and perused the profitable labours of some others in this kind M r. Elnath Parre M r. Clarke Scultetus I have lâ—kewise consulted such other Treatises as did seem most neerly to border upon it Not neglecting the discourses of those who are stiled Magistri rerum spiritualium concerning the Rules they prescribe for Mental prayer I have formerly published some other preparations of a like nature upon another subject by which I am encouraged unto some hope that this likewise may be acceptable A DISCOURSE Concerning the GIFT of PRAYER CHAP. I. What this Gift is why ascribed to the Spirit the ingredients required to it THe true happinesse of every Christian does properly consist in his spiritual communion with God This Communion is cheifly exercised in those two acts of Religion Prayer Hearing the Word Prayer may be considered under a two-fold notion either as a Duty Gift It is of very great concernment for every man to be rightly acquainted with it in both these respects How it must be performed as a Duty and how it may be attained as a Gift I am at this time to discourse of it only in this latter sence The Gift of Prayer may be thus described It is such a readinesse and faculty proceeding from the Spirit of God whereby a man is inabled upon all occasions in a fitting manner to expresse and to enlarge the desires of his heart in this duty Unto the attaining of this Gift in its true latitude and fulnesse there are three sorts of ingredients required 1. Something to be infused by the Spirit of God who must sanctifie and spiritualize the judgement and affections before we can either apprehend or desire any thing as we should 2. Some natural endowments and abilities disposing us for this Gift as Readinesse of Apprehension Copiousnesse of Phancy Tendernesse of Affection Confidence and volubility of Speech c. which are very great advantages to this purpose being naturally much more eminent in some then in others 3. Something to be acquired or gotten by our own industry Namely such a particular and distinct apprehension both of our sins and wants and the mercies bestowed upon us that we may be able to expresse the thoughts and dispositions of our minds concerning them in such a decent forme as may excite both in our selves and others sutable affections The first of these is by some stiled the Spirit of Prayer the two later the Gift of Prayer the two first of these do not fall under the rules of Art being not to be taught or learnt and therefore to these our endeavours cannot of themselves contribute the one being a special grace the other a common gift of the Spirit grounded upon innate propensity of temper or constitution and so t is the third cheifly that concerns our present inquiry Each of these may be separated from one another There may be true grace in the heart where there is but a very small measure either of this natural or acquired ability And on the other side a man may have the Gift of Prayer who has not the Spirit of Prayer that is there may be a great degree of these common gifts in such as are altogether estranged from the life of grace 'T is probable that Judas was eminent for these and therefore was chose an Apostle and so those others who at the last day shall plead for
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
to quicken and confirme his faith to perswade the possibility of obtaining help by this duty And that is another good means of engaging the affections upon this service Sometimes indeed the Spirit of God may raise in a man such vigorous inlargements of heart that he shall not need any distinct application of his thoughts to these rules but at other times when he is more heavy and indisposed then ought he to be the more careful in using these means when the winde does not blow to help us by the sailes we must ply the oares so much the harder But now if notwithstanding all our endeavours in this kinde we do still finde in our selves a barrennesse distraction and aversnesse from this service as that may be frequently our condition in this case there are these two remedies to be considered 1. Bewaile and pray against that indisposition in particular and though you can say nothing else yet say this O Lord as this coldnesse and deadnesse of heart is my fault so I desire to repent of it and to be humbled for it but as it is thy will and chastisement most justly inflicted for my former negligence and formality so I desire to submit unto it thy will be done but yet I will not cease to beg pardon for it and power against it A man does not only then pray well when his devotions are accompanied with some special comforts and inlargements but then also when he is sensible of much coldnesse and indisposition The right performance of this duty does not so much consist in the acts of the sensitive appetite as in the regulating of the will As God takes the Will for the deed in sinful actions so much more in good duties as being more ready to reward then to punish 2. What you want in the degrees of your duty be careful to make up in your humility and this will be the most proper improvement of all our failings when we can strengthen our selves by our very infirmities O Neminem à Deo derelictum quando etiam vilitas ipsum seminarium est sublimitatis saith one of the Ancients That man has no great reason to complain of desertions who can by them take advantage to improve his graces and raise himself by his very falls Our most inlarged devotions are nothing worth without this fruit of humble and upright conversations and with this consequent our coldest most restrained prayers may be looked upon as succesfull Thus much for the first sort of rules that concern the stirring up of our affections CHAP. V. Other Rules to furnish the Judgement in respect of Matter Method Expression THe second kinde of Rules for the attaining of this Gift are such as concerne the furnishing the Judgement both in respect of Matter Method Expression Answerable to these three defects that men usually complain of Namely 1. Drynesse or emptinesse for want of Matter 2. Confused tumultuary repetitions or digressions for want of Order 3. Crude unseemly improper phrase for want of fitting Expression Whereas on the contrary each of these may be remedied if a man be furnished with 1. A treasury of Matter This will help us in the inlarging of our affections preventing empty and needlesse repetitions making the mouth to speak from the abundance of the heart 2. A fitting Method will teach us how to guide and regulate our thoughts that they may be delivered in their true place and order without unseemly hudling or impertinent digressions 3. An expertnesse in proper phrase and expression will inable a man so to deliver his thoughts as that they shall make reflexion back upon his own heart and have more powerful efficacy upon others Now for the fitting of the judgement in these respects there are these directions to be observed 1. For the supply of Matter a man should be carefull to keep by him some register of the most remâ—rkable passages of his life both in respect of Gods dealing with him amd his carriage towards God Having severall Catalogues or Common-place-heads unto which the emergencies of these divers natures may be distinctly reduced This I conceive to be the meaning of those places that speak of watching unto prayer and thanksgiving which do not only signifie a diâ—igence in respect of the act or exercise of this dutie but likewise a care of improving in the habit or gift of it A vigilancy in observing and gathering up fit matter for our Confessions Petitions Thanksgivings according as our daily occasions and the severall conditions of our lives may require Mark your sins and defects your sufferings and wants your mercies and enjoyments make a distinct register of them that you may have them in readiness upon any special occasion 'T is usuall for younger students to be very carefull in gathering of Common-place books for other matters of which notwithstanding when they come to riper judgements they will finde but very little use But now of how much greater advantage would it be if they were but diligent to collect under proper references any such particular matter or expressions in Prayer wherewith at any time they finde themselves to be more especially affected It would very much conduce to the promoting of this gift if men would first propose to themselves some brief Systeme or Logicall frame as suppose this that follows or the like containing distinctly the chief parts to be insisted upon in prayer And then use each of these as a severall head of reference by way of common-place to which they might reduce any more pertinent observable passage which they shall either hear or read This course industriously observed might probably in a short space raise a man to a great abilitie in this kinde and would be a good meanes to preserve the memory of such passages as we have at any time experimented to be more especially quickning and efficacious upon our own hearts which otherwise we are so easily apt to forget If any shall object that this course will require much studie and care 'T is considerable that no eminent gift in any kinde is attained without proportionable diligence He that would be expert in any other common ability whether pleading disputing c. must apply himself to those Arts and exercises whereby they are to be learnt and therefore much lesse should a man grudge his pains in such a weighty businesse of more then ordinary consequence Men that would be thought wary and thriving in the world are thus observant of their temporall estates keeping Books of accompt for their revenues and expences And why should not those who would be thought truly religious be as watchfull and observant of their spirituall conditions 2. For Method though there may be several kindes of it yet that is to be esteemed the best wherein these rules are most closely observed Namely 1. That it be Comprehensive and take in all the parts 2. That generals be mentioned first and particulars after 3. That things of the same kinde and
nature be put together and this should be observed in all the parts of Prayer Now the parts of Prayer may be Generally distinguished into these two kinds 1. Lesse principal Preface Transitions Conclusion 2. More principal Confession Petition Thanksgiving The first thing in a form of Prayer is the Preface which does chiefly consist of these particulars 1. The titles of invocation 2. Some general acknowledgement of our own unworthinesse 3. An expression of our purpose and desire to make our addresses to him in this duty 4. With the impetration of his assistance and attention Next unto the Preface any one of the three principall parts of Prayer may succeed either Confession Petition or Thanksgiving according as severall occasions shall require But in general and common use 't is most convenient that Confession should precede the other because it prepares for them and may serve to stir us up unto a true sence both of those mercies which we want and those which we have received Confession according to its proper latitude and extent does imply in it an acknowledgement both Of Sins by Enumeration Original in our Inward Man Outward Man Actual against the Law National Personal and Omission Commission Gospel Thought Word Deed. Aggravation of them in General Multitude Greatnesse Special the kindes of sin Particular the circumstances Punishments External in our Bodies Friends Estates Names Internal in respect of blessings Natural Spiritual Eternal of Losse Paiâ— Next to Confession Petition may succeed but for the better connexion of these two 't is requisite that they be joyned together by some fitting Transition The most natural and genuine matter for which may referre to some one of these heads Either 1. A Profession of our shame and sorrow in the consideration of our many sinnes and the punishment due unto them 2. An Expression of our desire to renounce our own righteousnesse to fly utterly out of our selves 3. A promise of greater care and strictnesse in our wayes for the future 4. A brief Application unto our selves of such mercies and promises as do belong unto those that believe and repent For the chief heads of Petition we are directed in the Lords Prayer that being given us as a Summary or brief Model wherein are conteined the most principal and necessary materials of all our desires That which is accounted the first Petition Hallowed by thy name doth more especialy concerne the chief end of all our desires namely the glory of God and is there set down to teach us what we are principally to intend and aime at in all those prayers that we make either for our selves or others The three next clauses do concerne the obtaining of good The first of them for the sanctifying of our hearts and natures into which we wish that his Kingdome may come The second for the obedience of our lives Thy will be done on earth as it is in heaven The third for the necessities of this present life Give us this day our daily bread The three last Petitions do concern the removal of evil The first of them being against the evil of Sin Forgive us our trespasses The second against the evil of Tentation Lead us not into tentation The last against the evil of Punishment Deliver us from evil All of them being in the plural number Our Father and Give us and Forgive us c. which shews our duty to petition for others as well as our selves and then the whole Prayer is sealed up with this Argument For thine is the Kingdome the Power and the Glory for ever and ever Amen Wherein we acknowledge that it is he alone who is able to grant our requests thereby teaching us to back our Petitions with such arguments as may serve to strengthen our belief concerning the successe of them So that according to this pattern the chiefe materials of our desires the order only being made more suitable to the precedent method observed in our Confession may be thus analyzed All Petition is either For our Selves Supplication Deprecation against the evill of Sin in respect of its Guilt Pardon Evidence Power Temptation by Our corrupt natures The Devill The World Punishment Comprecation for good Spiritual Sanctification of our natures in the Inward Man Outward Man Obedience of our lives by our Performance In all duties of Law Gospel Continuance In all duties of Law Gospel Increase In all duties of Law Gospel Temporal Provision for us Protection of us For others Intercession In General The Catholike Church In special Ordinary for the Nations Vncalled Infidels Jews c. the Nations Called Allies Oâ—rown Nation Occasional in times of Warre Famine Pestilence In particular Ordinary for all relations of Order Publike and Political Private or Oeconomical Freindship and Enmity Neighbourhood Occasional for the afflicted in Minde Body This part should be connected to the next by some such Transition as may fitly serve to seal up the one and begin the other which may be taken either 1. From our Confidence of obtaining the things we desire by our experience of those former mercies we have already enjoyed 2. From the danger of ingratitude in hindering the successe of our Petitions The cheif materials to be insisted upon in our Thanksgiving are reducible under these two generall heads Either Enumeration of mercies or Amplification of mercies Mercies to be Enumerated are either Ordinary Temporall Private concerning Generally the whole mans Being Nature Birth Education Preservation More particularly our Soules Bodies Freinds Names Estates c. Publick in respect of Healthful seasons Fruitfull seasons Peaceable seasons Spirituall Election Redemption Vocation Justification Sanctification Hope of Glory Occasionall for some particulars Preservation of our selves in soule body others in soule body Recovery of our selves in soule body others in soule body Deliverance of our selves in soule body others in soule body Amplified Generally by their Multitude Greatnesse in respect of Giver Receiver Continuance Particularly by their Circumstances Degrees Contraries The Conclusion should consist of some such Doxologies as may help to strengthen our Faith and leave some impression upon our affections This may serve for a Scheme of Method comprehending all the chief parts according to a fitting order for the regulating of our thoughts in this duty If there be any that should deny the use of Method and the like helps as being humane inventions such persons will not deserve an answer They may as well account the rules of reasoning and dispute to be unlawful reducing all to their own Enthusiasmes and so are not capable of being dealt with in any way of debate 3. The third thing to be enquired into is Expression which will of it self naturally follow upon such a preparation of matter and method But because the language of Canaan the stile of the holy Ghost is undoubtedly the fittest for holy and spiritual services with which for divers reasons we should labour to be familiarly acquainted therefore we should rather chuse where we may to speak in
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
but the generals and kindes of our sins The particular acts of them being past our numbring To all which may be added our pronenesse to maintain justifie extenuate our offences CHAP. XIII Concerning the aggravation of sins BEsides the Enumeration of our sins it is also requisite that we understand somewhat concerning the aggravation of them whereby they may appear exceeding sinful that so we may be the better affected with a selfe-abhorrency and humiliation for them Aggravation may be either of Sinne in General Kindes of sin Particular sins 1. Sinne in general may be aggravated either by its Greatnesse Multitude in both which respects it is eminent above any thing else as for other matters if they be great they are but few if many they are but small But sin exceeds in both these 1. The greatnes of its evil may be discerned in its Nature Effects both in regard of Christ. Our selves Other creatures 1. All sinne in its own nature and essence is enmity against God Now as he that hateth his brother is a murtherer So he that hateth God may be said to be a murtherer of him Because in his heart he wishes that he were not The holy Ghost fitly stiles it The excrement The superfluity of naughtinesse implying that if all other evils were to have a scum a superfluity 't is sinne must be it 'T is worse then the Devil himself it made him to be so 'T is worse then Hell that is but opposite to the good of the creature this of the Creator And if the greatnesse of the malady may be judged by the cost and difficulty of the Cure It will easily appear that no evil is so great as this because nothing could serve for the remedy of it but the infinitely precious blood of Jesus Christ 'T is so great an evil that there can be no greater punishment of it then by it self when God would deale with a man as a most desperate enemy he give him up to sin There can be no worse epithite or expression for it then it self When the Apostle would speak the worst of it he could he calls it by his own name sinful sin 2. For the effects of it in regard 1. Of Christ who had it only by imputation as our Surety It was the cause of all his bitter Agonies It afflicted his soul and broke his heart making him to cry out My God my God why hast thou forsaken me 2. In respect of our selves it hath utterly undone all mankinde debased our souls which were fit companions for God himself unto a servile shameful condition Deprived them of that glorious Image wherein all our happinesse and excellency did consist and made us more vile then the beasts that perish 3. In respect of the other Creatures it hath brought a vanity and curse upon the whole Creation causing all the miseries and sorrows in this world and those eternal torments in the world to come All which mischief is contained in the nature and might be effected by any the least particular sin Now if every sin have in it so much deformity and danger if our least offences do contain in them more enmity and injustice against God then could be expiated by the whole Creation and of themselves would be enough to sink us into eternal perdition how desperate then are those greater abominations those crying sins of a scarlet and crimson dye wherewith our lives have been defiled If an infinite wrath be due to our idle thoughts what may we expect then for our unclean covetous malicious proud Atheistical Blasphemous thoughts If every vaine word does deserve hell what depth of damnation then shall be inflicted for those many cursed oaths lies bitternesse railings and other unsavory discourses whereof we have been guilty If our Righteousnesse be as filthy rags if the iniquity of our holy things be enough to condemne us what dregs of indignation may we then expect for our many rebellions prophane hypocritical actions if our sacrifice and obedience may be counted abomination what shall be thought then of our Sacriledge and Rebellion 2. For the multitude of our sins who can tell how oft he offendeth Our iniquities are increased over us and our trespasses are grown up unto the heavens They are more then the haires of our head Neither the tongue of men or Angels is able to reckon them up if there be any impiety which we have not fallen into 't is not for want of sinful inclinations in us but rather because we had not temptations means opportunities for the acting of it To which may be added our continuance in sin as a fountain casteth out her waters without intermission Now if one sin alone be enough to expose us to damnation O then how shall we be able to stand before so many sins which we know by our selves besides those many secret sins which we have not known many that we never considered and very many that we have quite forgotten If all the plagues and curses of the law be due unto those who continue not in all things written in that book to do them What fury and wrath then may they look for who have persevered in a continual rebellion against all Gods holy Laws and Commandments If one sin in Adam were enough to condemn the whole world what then may a world of sins in every one of us All which sins will yet appear more heinous by comparing them with those many and great favours which we have received 2. The Kindes of sin may be aggravated 1. By comparing them with others which are lesse evil 2. By examining them according to their full latitude shewing how many impieties are involved in every one 3. By distinguishing them into their several degrees 1. By comparing them for example sinnes of Commission are in themselves more hainous then sins of Omission Sins against the Gospel are in some respects much worse then sins against the Law because they are against greater light and mercy and the more means any have injoyed the greater shall their condemnation be Corazin and Bethsaida being upon this ground pronounced by our Saviour to be in a worse condition then Tyre and Sidon As in matter of grace God does not weigh it by the Scales but try it by the touchstone not so much regarding the number as the truth of duties So it is likewise for sins a lesser sin against light and love does more provoke him then a much greater with reluctancy or from surprisal Transgressions against the first Table are worse then those against the second If one man sin against another the Judge shall judge him But if a man sin against the Lord who shall intreat for him and for this reason the first Table is called The great Commandment Neglect of a principal duty of the first or second Table is a greater sin then the neglect or omission of that which