faithfulnesse answer me and in thy righteousnesse 4. From his Truth Psal 69.13 O God in the multitude of thy mercy hear me in the truth of thy salvation 2 Sam. 7.28 And now O Lord God thou art that God and thy words be true and thou hast promised this goodnsse unto thy servant therefore now let it please thee c. 5. From his Mercies Psal. 6.4 O save me for thy mercies sake Psal. 25 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Isa. 63.15 Look down from heaven and behold from the habitation of thy holines and thy glory where is thy zeal and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained 6. From his Glory Josh. 7.9 What wilt thou do unto thy great Name 2 Kings 17.19 Now therefore O Lord our God I beseech thee save thou us out of his hands that all the Kingdoms of the earth may know that thou art the Lord God even thou onely Pal. 79.10 Wherefore should the Heathen say where is their God Jer. 14.21 Do not abhor us for thy names sake do not disgrace the Throne of thy Glory 7. From his Covenant and Promise 1 Kings 8.25 26. O Lord God of Israel keep with thy servant David my father that thou promisedst him c. And now O God of Israel let thy word I pray thee be verified which thou spakest unto him c. Psal. 74.20 O deliver not the soul of thy Turtle unto the multitude of the wicked forget not the Congregation of the poor for ever Have respect unto the Covenant c. Jer. 14.21 Remember break not thy Covenant with us 8. From his Command of calling upon him and appointing this Ordinance as the means of our help and supply in any condition Psal. â—7 8 Thou saidst Seek ye my face my heart answered Thy face Lord will I seek Psal. 50.5 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Psal. 86.5 For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee 2. The second sort of arguments from our selves are derivable from some of these heads 1. From our Relation to him as being his people servants children Psal 74.1 2. Why doth thine anger smoke against the sheep of thy pasture remember the Congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this Mount Sion wherein thou hast dwelt Psal. 116.16 O Lord truly I am thy servant I am thy servant and the son of thine handmaid thou hast loosed my bonds Psal. 143.12 Of thy mercy cut off mine enemies and destroy all them that afflict my soul for I am thy servant Isa. 63.16 Doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father our Redeemer Isa. 64.8 But now O Lord thou art our Father we are the clay and thou our Potter we are all the work of thine hand Be not wroth very sore O Lord neither remember iniquity for ever Behold see we beseech thee we are all thy people Jer. 14.8 9. O! the hope of Israel the Saviour thereof in time of trouble why shouldst thou be as a stranger in the land and as a wayfayring man that turneth aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save yet thou O Lord art in the midst of us and we are called by thy name leave us not 2. From our own sincerity Psal 40.16 Let all those that seek thee rejoyce and be glad in thee let such as love thy salvation say continually The Lord be magnified Psal. 119.38 Stablish thy word unto thy servant who is devoted to thy fear vers 94. I am thine save me for I have sought thy precepts vers 159. Consider how I do love thy preceâ—t quicken me O Lord according to thy loving kindnesse Isa. 38.3 Remember now O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight 3. From our present Dependance upon him Ps. 7.1 O Lord my God in thee do I put my trust save me from all them that persecute me Psal. 2â— 2 O my God I trust in thee let me not be ashamed vers 20. Keep my soul and deliver me let me not be ashamed for I put my trust in thee Psal. 57.1 Be merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wings will I make my refuge untill these calamities be over-past 4. From the greatnesse of our Need and sufferings Psal. 25.19 Consider mine enemies for they are many and they hate me with a cruel hatred Psal. 60.1 2 3. O God thou hast cast us off thou hast scattered us thou hast been dâ—spleased O turne thy self to us again thou hast made the earth to tremble thou hast broken it thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment Psal. 79.8 Let thy tender mercies speedily prevent us for we are brought very low Psal. 142.6 Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger then I. 5. From the Benefit of his hearing and granting our requests Psal. 80.18 So will not we go back from thee quicken us and we will call upon thy name Psal. 102.15 So the Heathens shall fear the name of the Lord and all the Kings of the earth thy glory vers 18. This shall be written for the generations to come and the people which shall be created shall praise the Lord. Psal. 106 47. Save us O Lord our God and gather us from among the Heathen to give thanks unto thy holy name and to triumph in thy praise 6. From our Experience and former examples Judg. 15.18 Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst and fall into the hand of the uncircumcised Psal. 22.4 5. Our father 's trusted in thee and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded Psal. 27.9 Thou hast been my help leave me not neither forsake me O God of my salvation To these may be added in the businesse of Imprecation another Topicke from the insolence and impiety of Gods enemies Exod. 32.12 Wherefore should the Egyptians say for mischief did he bring them out to stay them in the mountaines and to consume them from the face of the earth Psal. 140.8 Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves From some of these heads a man may fetch arguments
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
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
in those callings wherein we should provide for our selves and our families or else too much hastening to be rich by violence and oppression craft or over-reaching by being unfaithful in our words and promises Not so upright and sincere in our dealings with others not conscionable in paying their dues When we are not wise and moderate in the use of these outward things Not so discreet in laying out the Talents committed to our stewardship too sparing and parsimonious unto good purposes too lavish about dishonest and unnecessary occasions The ninth Commandment does forbid those vices which concern our own or our neighbours reputation as Slander Credulity Hearing of tale-bearers Censuring Sinister suspitions Flattery Silence in defending c. Against this we sin not only when we do publickly concur with others in false judgement against our neighbours But also When we are not charitable in our speaking hearing thinking of others Subject to reviling scornful slanderous speeches very ready to speak ill and to spread the faults of our neighbours when it does no way concern us or is like to benefit others Willing to entertain Back-biters Tale-bearers Scoffers ready to listen unto any report that tends unto the defamation of others too much affected unto flattering tongues and deceitful lips Busie and medling in the affairs of others where we are not concerned Full of Credulity and rash belief in judging of ill rumours too liable unto uncharitable suspitions apt to interpret good things ill and doubtful matters in the worst sense Not so careful in upholding our neighbours credit by admonishing exhorting rebuking him according to our Callings and opportunities Subject to arrogant high conceits of our selves and yet very negligent in those ways wherby we may establish our reputations Not labouring to be such as we would seem to be Not endeavouring to keep a good conscience before God and a good report before men Not avoiding all appearances of evil The tenth and last Commandment does forbid any concupisence against our neighbour though before the consent of the will whether by covetousnesse self-self-love evill thoughts envie Against this we sin when we have not such a holy disposition in our mindes unto the duties of charity as God hath required When we are apt to favour and entertain the temptations that are suggested to us When our mindes are full of evill fancies and wicked perturbations arising from our corrupted natures When we delight our selves in any evill imagination keeping it close and rolling it in our thoughts though our mindes perhaps do not consent to the acting of it CHAP. XII Sins against the Gospel NExt to these transgressions against the Law we ought to enumerate our sins against the Gospel which for the general kindes of them are reducible to these two heads Unbelief Impenitence 1. Our Vnbelief in the several degrees of it Not labouring to acquaint our selves with the duties promises priviledges of the Gospel though it does contain the best glad tidings and of the greatest consequence that can possibly be imagined Our not assenting to it according to its full latitude being easily carried about with every winde of doctrine any wilde erroneous fancie apt to turn aside unto our own crooked wayes And to have our minde corrupted from the simplicity that is in Christ Not being sound in the faith Our not loving and esteeming of it Not sufficiently admiring that miracle of divine bounty wherein the Love of God was more especially commended and manifested towards us in that he sent his only begotten Son into the world that we might live through him Our too much slighting and under-valuing the great love and merits of our blessed Redeemer Treading underfoot the Son of God prophaning the blood of the Covenant and doing what we could to make Christs passion of none effect Being apt to prefer drosse and dung before the excellency of the knowledge of Christ Jesus our Lord. Not counting him all in all Not rejoycing in God through our Lord Jesus Christ by whom we have received the Attonement Not glorying alone in Christ and him crucified Not counting his favour and loving-kindnesse to be better then life Not claiming his promises as our heritage esteeming them the joy of our hearts Not looking upon them as being unsearchable riches exceeding great and precious Our not living by faith in all estates and conditions Not embracing the promises of the Gospel with so much readinesse nor adhering to them with so much stedfastness as the excellency and certainty of them does require Not improving and applying this rich treasure of Gospel-promises unto the various changes of this temporal life in respect of Prosperity Adversity being very apt to be altogether immersed in sensitive external things without reflecting upon those advantages we might from thence enjoy in this regard And so for our spiritual life being apt to rely on our own righteousnesse and self-justifications thereby endeavouring as much as in us lies to deprive Christ of his Saviour-ship Not owning of Christ in all his offices not willing to accept of him as well for our Lord as our Saviour And this heart of unbelief does prove unto us a root of Apostasie making us to depart from the living God 2. Our Impenitency in that when God had in some measure discovered unto us our own miserable condition by reason of the Covenant of Works we have not yet humbled our selves in any proportion to the multitude or greatnesse of our sins Nor applied our selves with any fervency of heart unto the onely means of pardon and reconcilation in the Covenant of Grace Not being inquisitive after our sins not endeavouring to examine and finde out our particular failings but rather to hide and excuse them Not being humbled and grieved for them as considering that wretched injustice folly unkindnesse that we have expressed by them Not resolving and striving against them not improving all advantages for the avoiding and subduing of them Refusing to repent though God has vouchsafed us time and means Though light be come into the world yet loving darkness rather then light Receiving the grace of God in vain Turning it into wantonness Tempting grieving quenching the holy Spirit of God whereby we should be sealed to the day of redemption Hardning our selves by a custome and delight in sin and by this means Treasuring up for our selves wrath against the day of wrath and revelation of the righteous judgement of God 'T is here to be observed that though these two sins be more immediately and directly against the Gospel yet the other breaches of the Law before mentioned are in some sense reducible also under this head Evangelical obedience including Legal as subordinate to it and the Law being the rule of Gospel conversation And for this reason I am the more brief upon this head We should here likewise remember that all these offences before enumerated are
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
and way That our meeting together may prove for the better and not for the worse That we may after the hearing of it digest and settle it in our mindes by prayer meditation conference practice Expressing the power of it in our lives in all well-pleasing conversation and godlinesse Having our fruit unto holinesse that our ends may be everlasting life That he would prosper unto us the precious seed sown amongst us that neither the fowls of the aire devoure it nor the thornes choak it but that it may sinke down into our hearts and spring up in our conversations bringing forth in us the fruit of repentance and amendment of life that it may be effectual for the subduing of our sins the strengthning of our graces Transforming us daily into his Image from glory to glory That we may lead our lives in some measure answerably to the knowledge and means we have had as considering that to whom much is given of them much will be required That we may not receive his grace in vain Not being forgetful hearers but doers of the word That we may be able to say by experience It is good for us to be here and to wait upon God in his Ordinances That we may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. That he would lead us forward to perfection guiding us by his grace and after bringing us to his glory that in this life beholding his face in righteousnesse when we awake up in the resurrection we may be fully satisfied with his Image 3. Under this Commandment likewise are comprehended the duties that concern our reverent esteem and use of the Sacraments 1. For that of Baptisme That we may be truly sensible of the free mercy of God in making a gracious Covenant to us and our posterity and condescending so far unto our humane frailties as to afford us outward visible signes and seals of this Covenant to present that to our senses which ought to be apprehended by our faith That we may more frequently consider and esteem of this singular prerogative of our being actually admitted into his family and having his name put upon us That therefore we may resign up our selves wholly unto his good pleasure chusing him to be our Governour and our portion for ever that we may be more careful in observing that solemne Covenant which our Baptisme did engage us unto To forsake the Devill and all his works the vanities and lusts of the world and to continue faithfull in our service to him That this Ordinance may not be unto us onely an outward washing away of the filth of the flesh but the laver of regeneration working in us a good conscience towards God and may effctually seal unto us our adoption remission of sins and eternall life with all those promises that are contained in the Covenant of Grace that as we are received into the bosome of the visible Church and distinguished from those that are without so we may labour to walk as becomes this relation that the body of sin may be destroyed in us and his Image may be renued in us daily That we may serve him in holinesse and righteousnesse all the dayes of our lives 2. For the Lords Supper That he would continue unto us our liberty unto that precious Ordinance raising our hearts to an higher esteem and love of it Quickening us to a more frequent attendance upon him in it with fervency and delight That he would prepare us for it assist us in it and make it effectual to us afterwards That he would furnish us with all those graces which may make us worthy Communicants at his holy Table Affecting our hearts with an holy awe and reverence upon our neer approaching unto him in this solemn Ordinance left we should be found amongst the guests at his Table without having the wedding garment That we may after a more special manner stirre up in our selves the graces of his holy Spirit impartially examining the condition of our own hearts how we stand to him in regard of knowledge repentance faith to men in respect of our love and chariity that we may renew our Covenant with him by fresh resolutions of strict and circumspect walking and that he would make good his Covenant with us in taking from us the guilt and power of our sins and in giving unto us a new nature with all those other priviledges that were purchased for us by the death of Christ which is herein represented At the receiving of this Sacrament that he would inable us to behave our selves with reverence and true devotion to use it as a sacrifice of praise unto him a memorial of Christs death for us and a means to confirme our faith in him That as we do by our senses receive the common element of bread and wine to our corporal nourishment so we may by our faith receive the body and blood of Christ to our spititual nourishment that he may live in us and we in him that this may renew in our thoughts the remembrance of Christs Death and Passion for us and our own duty of love and obedience to him that it may be a means to weaken our corruptions to strengthen our graces to renew us in the spirit of our mindes according to the Image of him that created us That we may afterwards labour to feel the benefit of it in our lives and conscionably to perform all those good resolutions which in the time of our preparation we have purposed and promised That we may be careful to examine our improvement by it in respect of growth in grace power against corruption comfort and inlargement of heart labouring to walk worthy of the grace of God herein profered and represented as becomes those who have received so great pledges of salvation CHAP. XX. Of the duties required in the third and fourth Commandment THe third Commandment does enjoyn the sanctifying of Gods Name By this we are directed to pray that he would enable us to bear a reverent and high esteem unto all his glorious Titles and Attributes his holy Word the Religion we professe his mighty works That we may fear that glorious and fearful name the Lord our God that we may sanctifie the Lord God in our hearts being more careful to observe and meditate upon his holy Attributes and Titles more solemn and reverent in mentioning his names and word upon every good occasion That we may be more conscionable in observing all those good promises and resolutions which we have made That we may walk worthy of that vocation wherwith we are called labouring by an holy life to adorn our profession and bring glory to his name That we may be blamelesse and harmlesse the sons of God without rebuke in the midst of a crooked and perverse generation amongst whom we may shine as lights in the world That he
liberality Almes Hospitality Restitution By this we are taught to pray that we may not wrong or defraud our brethren by any outward act of oppression injustice or deceit That our hearts may not be troubled with any sollicitous or carking cares that our conversation may be without covetousnesse being content with such things as we have trusting in his promise that he will never leave us nor forsake us that they who seek the Lord shall lack nothing that is good Remembring how he hath commanded us to cast all our care upon him and how he provides for the fowles of the aire and the beasts of the field and that in our greatest discontents we are in much better condition for the world then many of his blessed Saints and Martyrs who were forced to wander up and down in sheep-skins and goat-skins and that we enjoy more then our blessed Saviour himself did who though he were Lord of the world yet had not whereon to rest his head That he would teach us how to abound and to want and in all estates to be content That he would moderate our desires to these earthly things that we may not too much love the world nor the things of the world that we may covet earnestly the best things seeking first the Kingdome of God and the righteousnesse thereof expecting other matters as additions thereunto To esteem godlinesse for the greatest gain and as for these outward things not to desire any abundance of them but if we have food and rayment to be therewith contented That we may be just and upright in the wayes of getting wealth that we may not go beyond or defraud any one as knowing that the Lord is the revenger of all such being diligent in our callings working with our own hands the thing which is good that we may be able to give to them that need Being consciencious in repaying that we owe in making restitution of that wherein we have wronged any one That he would give us hearts to use and enjoy the estates which we possesse Power to eat thereof and to take our portion and to rejoyce in our labour That we may be wise and faithful in laying out the talents committed to our trust Not lavishing of them by any idle and vaine expences as knowing that we are but stewards of our estates being to give an account of them to our Lord and Master Not niggardly and sparing towards any work of charity Not trusting in uncertaine riches but in the living God that we may do good be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on eternal life Making our selves friends of unrighteous Mammon which may hereafter receive us into everlasting habitations Laying up for our selves treasures in heaven Considering that he who soweth sparingly shall reap sparingly and he who soweth bountifully shall reap bountifully The ninth Commandment does referre to duties which concerne our Neighbours or our own reputations From this we may learne to pray that we may be tender and charitable in upholding the credit of others willing to speak and hear and judge the best of them Covering their infirmities in love Not back-biting with our tongues nor taking up a reproach against our Neighbours Not speaking evil of any one but being gentle shewing all meeknesse to all men That we may not be willing to listen unto and hearken after any rumour which tends to the defamation of our Neighbour but may rather rejoyce in their good report Disliking all flatterers Tale-bearers and such other persons as do usually raise and spread ill rumours That we may not be pragmatical or censorious in the affaires of others where we are not concerned But may study to be quiet and to do our own businesse being careful to pull the beam out of our own eyes before we find fault with the mote in others Doing nothing through strife or vain-glory but in lowlinesse of minde each one esteeming of others better then of himself That we may be lowly in our own eyes Not thinking of our selves more highly then we ought to think that we may be careful by all good means to advance our own reputations Valuing a good name above great riches labouring to be such as we would seem to be walking circumspectly not as fools but as wise approving our selves unto him who trieth the hearts Avoiding all appearances of evill and following matters of good report The tenth Commandment does require a sincere and upright heart to our selves and our Neighbours By this we are directed to pray that God would cleanse our souls from that evill concupiscence so natural unto them endowing us with a sincere inclination to all the duties of charity That he would make us more watchfull over our own senses and hearts in keeping out and extinguishing all those evill fancies and imaginations which may arise within us And to this purpose that he would bestow upon us the whole Armour of God whereby we may cast down all fleshly reasonings and imaginations and bring into subjection every thought unto the obedience of himself That we may make a Covenant with our thoughts not to please our selves in the speculation of any sins not to think of them without soathing and detestation That we may never make provision for the flesh to fulfill the lusts thereof that our hearts may be dis-ingaged from the world That he would give unto us the Spirit of wisdome to discern in what things we are most obnoxious to temptation and to be most vigilant over our hearts in respect of those particulars That we may keep our hearts with all diligence That we may never envy our neighbours well-being nor rejoyce at his sufferings CHAP. XXII Of the graces that are more particularly required in the Gospel NExt to the Precepts of the Law we are to consider the duties which the Gospel does require of us namely that we should repent and believe That we should be careful to perform to continue and increase in all those particular duties and graces which are comprehended under these two general heads So that from hence we are directed to pray 1. For Repentance That since God hath in love to our souls vouchsafed unto us in his Gospel this Priviledge of repentance which the Covenant of Works did not admit of that he would also give us hearts for it granting us repentance unto life That he would convince us of the danger and folly and pollution of our sins enabling us to mourn over them bestowing upon us broken and contrite spirits Dissolving our stony hearts into that godly sorrow which worketh repentance to salvation not to be repented of That we may search and try our wayes and turn unto the Lord Bringing forth fruits
the fulnesse of Christ From whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part may increase and edifie it self in love 2. Special Intercession may be either Ordinary Occasional 1. In Ordinary or common we are to pray for the Nations uncalled whether Jewes Infidels 1. For Jewes that God would perswade Sem to dwell in the tents oâ— Japhet that he would not forget his old loving kindnesse to his first-borne the seed of Abraham his friend that he would raise up the Tabernacle of David which is fallen and close up the breaches thereof And make Jerusalem a praise upon the whole earth That he would do good in his good pleâ—sure unto Sion and build up the walls of Jerusalem that he would open their eyes to see him whom they have pierced that the merit and not the guilt of his blood may be upon them and their children 2. For the uncalled Gentiles whom he hath decreed to salvation who are without the pale of the visible Church that God would wisit them with the Day-spring from on high send forth his everlasting Gospel amongst them and bring in the fulnesse of the Gentiles and make us all one sheepfold under one shepherd according to those many promises which he hath made to this purpose Amongst the Nations that are called we are to pray more especially for them to whom we are allied by Neighbourhood League Religion c. But chiefly for those of the houshold of faith the Nations and Families that call upon his Name Let all those that put their trust in thee rejoyce let them shout for joy because thou defendâ—st them let them also that love thy name be joyful in thee For thou Lord wilt blesse the righteous with favou wilt thou compasse him as with a shielâ— O continue thy loving kindnesse to them that know thee and thy righteousnesse to the upright in heart Let all them that seek thee rejoyce and be glad in thee let such as love thy salvation say continually The Lord be magnified Do good O Lord unto those that be good and to them that be upright in their hearts let peace be upon Israel But above any other we are to pray more especially for our own Nation the land of our nativity to which as we have a neerer relation so ought we to have a greater affection That God would pardon our crying sinnes purge out our corruptions heal our distempers that he would remove the judgements under which we suffer and prevent those which we have most justly deserved that he would continue to us the mercies we enjoy and bestow upon us the blessings we want That he would teach us to observe and understand his meanings towards us in all his publick dispensations that we may accordingly apply our selves to meet him in his wayes That he would sanctifie unto us every condition and make us wise by the example of others that we may be willing to learn righteousnesse when his judgements are abroad in the world To hear his rod and who hath appointed it as knowing that every judgement hath as well a noise to informe as a blow to correct and that if we will not amend by the sound of them upon others we shal feel the smart of them our selves· These are some of the general heads which ordinarily may be insisted upon and inlarged in our intercessions for National mercies upon occasion of any extraordinary want or judgement We ought in a more particular manner to frame our petitions according to the present condition of a people in regard of any publick necessity but chiefly in respect of those three principal judgements Warre Famine Pestilence 1. In times of Warre that he would take care for the interest of his own people and cause in the midst of all confusions That he would behold the tears of those that are oppressed and have no comforter that he would be strength to the poor and to the needy in their distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall That upon all the glory there may be a defence That he would consider their troubles and know their soules in adversity and not shut them up in the hand of their enemies That they may not any longer hear the sound of the Trumpet and the alarm of Warre That he would remove that judgment from them and let them not fall into the hands of men whose mercies are cruel He can make warre to cease in all the world breaking the bowe and cutting the spear in sunder And he hath promised a time when men shall beat their swords into plow-shares and their spears into pruning-hooks when Nation shall not lift up sword against Nation neither shall they learn Warre any more He is the great Peace-maker the Prince of peace who did finde out away hidden from ages and generations to reconcile the sinful world unto himselfe He can bring light out of darknesse and settlement out of confusion He can with a word of his mouth rebuke and alay the tempestuous windes and sea He can still the raging of the seas the noise of his waves and the madnesse of the people He can create peace where there is no pre-existent disposition or preparation towards it He can make the wrath of man turn to his praise and when he please he can restrain it That he would think thoughts of peace towards us and not of evil to give us an expected end That he would repaire the desolations that have been hereby occasioned that he would sow the wast places with the seed of man and of beast and as he hath formerly watched over them to pluck up and to destroy so he would now watch over them to build to plant To this purpose the book of Psalmes does abound with many petitions and complaints O let the wickednesse of the wicked come to an end but establish thou the just Shew thy marvellous loving kindnesse O thou that savest by thy right hand them that put their trust in thee from such as rise up against them Let not those that waite on thee be ashamed Redeem Israel O God out of all his troubles O God thou hast cast us off thou hast been displeased O turne thy selfe to us again Thou hast made the land to tremble thou hast broken it heal the breaches thereof for it shaketh Thou hast shewed thy people hard things thou hast made them to drink the wine of astonishment Give us help from trouble for vain is the help of man Let God arise and let his enemies be scattered let them also that hate him fly before him O deliver not the soul of the turtle unto the multitude of the wicked