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
Scripture-expression To which purpose there are divers instances for each of the foregoing heads that may be observed and collected from severall books in Scripture All prohibitions and threats will administer both matter and phrase unto Confession and Deprecation All precepts and promises unto comprecation and thanksgiving Besides that it is easie to reduce the usuall expressions of other kindes to be proper and helpfull unto this purpose There are two extreams to be avoided in our Expression Namely Negligence Affectation 1. Negligence when men vent their thoughts in a rude improper unseemly phrase as if they had no awe upon their spirits and did not care how they spake 2. Affectation either of too much neatnesse and elegance or else of a mystical kind of phrase not to be found either in Scripture or any sober writer though much in fashion amongst some men in these times which it may be sounds well to vulgar ears but being reduced into plain English will appear to be wholly empty and to signifie nothing or else to be full of vain repetitions Each of these extreames will be apt to nauseat an intelligent hearer and is very unsuitable to the solemnity of this duty There are some Rhetorical ornaments and varieties in the manner of expression which may be very proper and powerful both for the expressing and exciting our affections such are these four 1. Exclamations which serve to set forth an affectionate wonder Psal. 31.19 O! how great is thy goodnesse which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee before the sons of men Rom. 7.24 O wretched man that I am who shall c. 2. Expostulations which are fit to expresse any deep dejection of minde So Psal. 77.8 Will the Lord cast us off for ever and will he be no more intreated Is his mercy clean gone c. Psal. 80.4 O Lord God of Hosts how long wilt thou be angry against thy people that prayeth c. Psal. 44.24 Wherefore hidest thou thy face and forgettest our affliction and our oppression 3. Option Fit to set forth serious and earnest desires Job 6.8 O that I might have my request and that God would grant me the thing that I long for that it would please him c. Psal. 119.5 O that my wayes were so directed that I might keep thy statutes 4. Ingemination which argues eager and inflamed affections Psal. 94.1 2. O Lord God to whom vengeance belongeth O God to whom vengeance belongeth shew thy selfe lift up thy self thou Judge of the earth c. Dan. 9.19 O Lord hear O Lord forgive O Lord hearken and do deferre not for thine own sake O my God He that will seriously endeavour and accustome himself to deliver his thoughts in a proper full significant expression and to be well acquainted with those many examples which the Scripture does afford to this purpose such an one may by practice and experience arrive to a good ability and readinesse in this kinde CHAP. VI. Concerning the most proper materials for the Preface HAving in the former Chapter laid down some directions in reference to the Order and disposition of parts to be observed in this duty I come in the next place to treat concerning the amplification of these severall parts and to shew how the Scripture will afford various matter for the enlargement of each of them So that any one who will be but carefull to collect any other apposite matter or observation that he shall meet with and amongst these to refer it under its proper head such a one may quickly be furnished with a very copious Treasury to this purpose The first thing to be thought of in composing a form of prayer is the Preface The most necessary and chief materials for a Preface were formerly specified to be four I. The titles of Invocation or the stile of salutation wherein we bespeak the person whom we pray unto who should be expressed by such divine compellations as may excite in our hearts either some or all of those affections that are more especially required in this duty These Compellations may consist either of 1. Gods Names or Titles 2. His Attributes or Properties 3. His Promises or Threats 4. His Works or wayes By all of which he hath been pleased after a more special manner to declare and make himself known In the choice of these we should select such as may be most suitable unto that frame and temper of minde required in that kinde or part of Prayer which we have occasion to insist more largely upon As the matter of fire is so it burneth saith the son of Syrach so from the divers meditations of God will arise divers affections towards him 1. The consideration of his infinite Power Wisdome Holinesse Justice Omnipresence Majesty c. is apt to produce in us reverence shame fear sorrow and the other affections of this nature which are most suitable to the businesse of Confession 2. The thought of his Mercy Truth Patience is fit to excite Faith and Hope and consequently is proper for the duty of Petition 3. The meditation of his bounty and goodness will provoke Love and Gratitude and is therefore fit to prepare us for Thanksgiving According as our thoughts are severally fixed upon any of these so may our affections be disposed and qualified in our prayers unto him To this purpose 't is convenient that we take special notice of those divine Titles and Attributes in Scripture which may be most suitable to such various occasions 1. Of the first kinde are such as these Ps. 24.7.10 The King of glory Isa. 1.24 The Lord the Lord of Hosts the mighty one of Israel Rev. 19.16 The King of kings and Lord of lords Exo. 15.11 Who is glorious in holinesse fearful in praises doing wonders Num. 16.22 The God of the spirits of all flesh Deut. 4.24 Who is a consuming fire even a jealous God Deut. 10.17 The God of gods and Lord of lords a great God mighty and terrible which regardeth not persons neither taketh rewards Deut. 32.4 Whose works are perfect and his ways judgement A God of truth and without iniquity just and right 1 Sam. 4.4 1 King 8.27 The Lord of Hosts who dwelleth between the Cherubims whom the Heaven of Heavens cannot containe 1 King 19 15. O Lord God of Israel which dwelleth between the Cherubims thou art the God even thou alone of all the Kingdomes of the Earth thou hast made Heaven and Earth 2 Chron. 20.6 Who ruleth over all the Kingdomes of the Earth in whose hand there is power and might so that none is able to withstand him Before whom no unclean thing should enter 2 Chron. 23.19 1 Chron. 28.9 Who searchest all hearts and understandest all the imaginations of the thoughts 1 Chron. 29.11 The Lord God of Israel to whom belongeth greatnesse and power and glory and victory and Majesty for all that is in the Heaven and in
Man is like to vanity his dayes are as a shadow that passeth away Isa. 2.22 Whose breath is in his nostrils and wherein is he to be accounted of Isa. 40.17 All Nations before him are as nothing and counted to him lesse then nothing Prodigal children unprofitable servants of polluted lips and uncircumcised hearts c. 1 Tim. 1.15 The chief of sinners III. III. An expression of our purpose to approach unto him in this duty That we do desire Psal. 95.6 To worship and fall down and kneel before the Lord our Maker Num. 5.15 Num. 29.7 Jer. 17.17 To bring our iniquity to rememberance To afflict our souls in his sight To make him our hope and refuge in the day of evill To seek his face to meet him in his wayes To speak good of his Name To wait upon him in his Ordinances Psal. 65.4 To approach before him in his courts that we may be satisfied with the goodnesse of his house even of his holy Temple Psal. 66.2 To set forth the honour of his Name and make his praise glorious Verse 8. To blesse our God and make the voice of his praise to be heard Psal. 96.8 To give unto the Lord the glory due unto his Name to bring an offering and come into his Courts Verse 9. Psal. 99.5 To worship the Lord in the beauty of holinesse To exalt the Lord our God and to worship at his footstool Psal. 116.17 Verse 18. To offer unto him the sacrifice of thanksgiving and to call upon the name of the Lord. To pay our vowes unto the Lord in the presence of his people in the Courts of the Lords house Ps. 138.2 To worship towards his holy Temple and to praise his Name for his loving kindnes and for his truth Ps. 145.5 To speak of the glorious honour of his Majesty and of his wonderous works IV. IV. A desire of his assistance acceptance and attention that we may be enabled to performe this duty in an acceptable manner with such holy affections as he hath required Rom. 8.26 Rom. 5.5 Isa. 64.7 That his good spirit may help our infirmities and make intercession for us That he would shed abroad his love in our hearts and stir up our souls to lay hold of him Ps. 51.15 That he would open our lips that our mouthes may shew forth his praise Isa. 45.19 That we may not seek his face in vain Ps. 80.18 That he would quicken us to call upon his name Verse 19. That he would cause his face to shine upon us and lift up the light of his countenance 1 Kings 8.28 Have thou respect unto the prayer of thy servant and to his supplication to hearken unto the cry and to the Prayer which thy servant prayeth before thee to day Verse 30. Hear thou in Heaven thy dwelling place and when thou hearest forgive 2 Kings 19.16 Lord bow down thine eares and hear open Lord thine eye and see Neh. 1.6 Let thine ear now be attentive and thine eyes open that thou mayst hear the prayer of thy servant Psal. 5.1 Give ear to my words O Lord consider my meditation Vers. 2. Hearken to the voice of my cry my King and my God for unto thee will I pray Psal. 18.6 That he would hear our voice out of his holy Temple and let our cry come before him even into his ears Ps. 19.14 That the words of our mouths and the meditations of our hearts may be alwayes acceptable in his sight Psal. 27.7 Hear O Lord when I cry with my voice have mercy also upon me and answer me Ps. 55.1.2 Give ear to my prayer O God and hide not thy self from my supplication Attend unto me and hear me Psal. 88.2 Let my Prayer come before thee incline thine ear unto my cry Psal. 130 2 Lord hear my voice let thine ear be attentive to the voice of my supplication Psal. 141.2 Let my Prayer be set forth before thee as Incense and the lifting up of my hands as the evening sacrifice Psal. 143.1 Hear my Prayer O Lord give ear to my supplications in thy faithfulnesse answer me and in thy righteousnesse Vers. 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Isa 63.15 Look down from Heaven and behold from the habitation of thy holinesse and of thy glory Some one or more of these Particulars may upon several occasions afford fitting matter for a Preface which is the first thing to be considered and inlarged in conceiving a form of Prayer CHAP. VII Confession of sins by enumeration of them and first of Original sin NExt to the Preface Confession does according to the more usual and ordinary course succeed The first thing to be confessed in the Enumeration of sin as is before expressed in the scheme of Confession is Original sin Whereas God at first made man upright he hath since corrupted himself by seeking out many inventions He planted our first Parents a noble Vine a right seed but they quickly turned into degenerate plants of a strange Vine So that we are transgressors from the wombe Being shapen in iniquity and conceived in sin A seed of evill doers children that are corrupters Branches of the wild Olive Being naturally dead in trespasses and sins Children of wrath bearing about us the old man A body of sin and of death A law of our members Being born only of the flesh Having sin that dwels in us And is alwayes present with us And doth so easily beset us This Originall sin hath been propagated to us both by Imputation Real Communication 1. By Imputation of Adams particular transgression in eating the forbidden fruit for we were legally parties in that Covenant which was at first made with him and therefore cannot but expect to be liable unto the guilt which followed upon the breach of it By one man sin entred into the world and death by sin and so death passed upon all men 2. By reall Communication of evil concupiscence and depravation upon our natures which was the consequent of the first rebellion We were all of us naturally in our first Parents as the streams in the fountaine or the branches in the root and therefore must needs partake the same corrupted nature with them For who can bring a clean thing out of an unclean And what is man that he should be clean or he that is borne of woman that he should be righteous This might justly make us more loathsome and abominable in Gods eyes then either Toads or Vipers or any other the most venomous hurtfull creatures are in ours and for this alone he might justly cut us off and condemne us though it were meerly for the prevention of that mischief and enmity against him which the very principles of our natures are infected with Though man were at first made little lower then the Angels being crowned with glory and honour having dominion over the other
for the benefit that we enjoy by their examples counsels experience For all those who have been instruments of our good by their Prayers Writings Preaching c. 6. For Hopes of Glory for giving unto us exceeding great and precious promises that by these we might be partakers of the divine nature Having according to his abundant mercy begotten us again unto a lively hope of an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for us For lifting up the light of his countenance upon us which is better then life it self for any comfortable evidences of our own salvation CHAP. XXIX Of Occasional thanksgiving either for inward or outward mercies BEsides these several heads of thanksgiving by which we should be directed in our ordinary and usual course there are others likewise not to be neglected which are extraordinary and occasional according as our particular wants exigences may be In the Generall we are to be thankful for the successe of our prayers whenever God doth vouchsafe to hear and grant our requests either in the behalf of our selves or others that instead of rejecting of our services and casting them back as dung into our faces which we might justly expect He does vouchsafe to accept of them and to return them with a blessing more particularly upon any special Preservation either of the Soul Body Recovery either of the Soul Body Deliverance either of the Soul Body 1. In case of inward fears desertions temptations For that in the multitude of our sorrows his comforts have refreshed our soulâ— For that he hath restored unto us the joy of his salvation established us with his free spirit Delivering us from those deep waters that were ready to overwhelm our souls for bringing us out of an horrible pit out of the miery clay and setting our feet upon a rock freeing us from darknes and the shadow of death and breaking our bonds in sunder for keeping us in the houre of temptation 2. In the case of outward exigences and troubles for delivering us in journeyes that he hath been with us and kept us in our places whither we did go and brought us again in safety whereas many others have been overtaken with desperate mischiefs For defending us in common dangers oppressions for hedging us about with his favour and protection that he hath not called us away in the midst of our days but hath holden our soul in life not suffered our feet to slip for being our refuge in distresse and putting his everlasting armes under us for binding up our souls in the bundle of life for hiding us in the time of trouble in his pavilion in the secret of his Tabernacle under the shadow of his wings for being a strength to the poor to the needy in their distress a refuge from the storm a shadow from the heat when the blast of the terrible ones is a storm against the wall for breaking the bands of the yoke and the rod of the oppressors and delivering us out of the hands of them that served themselves of us for the comfort that we have had in all our tribulations For delivering us from sore paines and desperate sicknesses of body when we had reason to think and say that we should go down to the gates of the grave and be deprived of the residue of our years not see the Lord in the land of the living nor see man any more with the inhabitants of the world but our age is removed from us as a shepherds tent and we shall be cut off with pining sicknes from day even to night will he make an end of us yet then did he in love to our souls deliver us from the pit of corruption therfore will we sing songs unto him all the dayes of our life I will extoll thee O Lord for thou hast lifted me up thou hast brought up my soul from the grave and hast kept me alive that I should not go down to the pit Thou hast turned my mourning into dancing thou hast put off my sackcloth girded me with gladnes To the end that my glory may sing praise unto thee and not be silent O Lord my God I will give thanks unto thee for ever I love the Lord because he hath heard my voice and my supplications because he hath inclined his eare unto me therefore will I call upon him as long as I live He hath delivered my soul from death mine eyes from tears and my feet from falling What shall I render unto the Lord for all his benefits towards me I will take the Cup of salvation and will call upon the name of the Lord. I will offer unto thee the sacrifice of thanksgiving I will pay my vowes unto the Lord now in the presence of all his people in the court of the Lords house in the midst of thee O Jerusalem I called upon the Lord in distresse the Lord answered me set me in a large place He hath chastned me sore but he hath not given me over to death I will praise thee for thou hast heard me and art become my salvation Blesse the Lord O my soul and forget not all his benefits who redeemeth thy life from destruction and crowneth thee with loving kindnesse and mercy CHAP. XXX Of the Amplification of mercies The Conclusion BEsides the Enumeration of mercies we may likewise finde abundance of matter for the Amplification or heightning of them which may be either in General Particular 1. In the general by their Multitude Greatnesse Continuance 1. From their multitude Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred How precious are thy thoughts unto me O God how great is the sum of them If I should count them they are more in number then the sand 2. From the greatnesse of those mercies we receive which may appear by consideration of the Giver Receiver 1. The Giver the great God who is of infinite incomprehensible power The heavens are full of the Majesty of his glory of absolute perfection and alsufficiency in himself and cannot expect any addition from mans love or gratitude My goodnes extendeth not unto thee Now the greatnesse of the person doth adde a value to the favour 't is counted an honour but to kisse a Kings hand 2. The Receiver So vile and despicable in comparison of him as creatures So loathsom and abominable before him as sinners When we were nothing he took care of us since we have been worse then nothing Enemies he hath been pleased to pay a price for our reconciliation to him He is kinde to the unthankful and to the evil to those that do
which they might learn a set forme of petitioning The apprehension of their present danger will make them both importunate and eloquent in the desire of mercy And thus will it be in proportion with every one as he does apprehend his own necessity in respect of any want or danger To which purpose that gâ—ace of Humility will be of special advantage which is alwayes sensible of it's own need and poverty and the more it does receive by so much the more does it bemoan it 's own indigence Now when a man has brought his heart to this temper it will be most proper for him to lay aside all needlesse artifice or affectation behaving himself in his addresses unto God with the same plainnesse and simplicity as we use to do with men Let him seriously consider 1. What sins those are which if he were now to die would most affright his conscience Confesse them in particular aggravate and bewaile them 2. What that is he would chuse above all other things to desire of God if he were sure to have his wish Pardon Grace Perseverance Contentment Heaven Protection c. and let him beg each of these urging the promise to this purpose 3. How his condition does differ from others below him What blessing there is that he could least spare Others perhaps are wretchedly ignorant prophane necessitous sick c. whereas he is exempted and therefore ought to give thanks for each of these enjoyments And in in the mention of these he may poure out his thoughts in the most obvious expressions As suppose after this manner O Lord my God I am at this present guilty of such or such a sin which I have relapsed into notwithstanding my conviction and promises I desire to be humbled for it and to renew my resolutions against it and do earnestly beg thy mercy in pardoning of it thy grace to strengthen me for the future There is such a blessing I stand in great need of 'T is not in mine own power to procure it thou can'st easily and thou hast promised to bestow it c. There is such a mercy which I see other men want and this makes their condition sad and miserable and therefore I desire to be truly sensible of thy favour in my enjoyment of it Thus going over particulars in the most facil natural expressions and if new matter does not presently occurre a man need not therefore break off this exercise but may take some time to meditate and consider of his condition to recollect some other particulars 'T is not necessary that he should still keep on in this duty in a continued frame of speech I speak of our secret Closet-devotions betwixt God and our own soules for as for publick prayer wherein we are to joyn with others though but in a family we ought there to be more close and exact in our preparations as being to work upon the affections of those that joyn with us But I say in these private devotions a man may take a greater freedome both for his phrase and matter he may be sometimes at a stand and make a pause there may be many intermissions and blanck spaces in respect of speech wherein by meditation he may recover some new matter to tontinue in this duty Now to him that shall attempt it after this manner it will not be very difficult to pray in private without the help of books or prescribed formes And 't is not easie to expresse what a vast difference a man may finde in respect of inward comfort and satisfaction betwixt those private prayers that are thus conceived from the affections and those prescribed formes which we say by wrote or read out of books This will be one good way so to ingage the affections upon this service that they may go before and lead us on in the particular subject of our prayers in which frequent practice will make a man very expert especially if by observation he be furnished with a tâ—easury of the most proper matter and expressions to this purpose wherby when his affections are dull and indisposed he may be able to quicken them For as the affections when they are vigorous will guide us unto matter and expression so when they are heavy and dull then premeditated matter and expression will help to excite them these being of mutual efficacy and advantage But of this I shall have occasion to speak afterwards 2. Besides the sense of our own necessity 't is requisite likewise that a man should apprehend the possibility of receiving help and supply by this means A poor begger will with much patience and diligence attend that door where he is confident of obtaining an alms and till a man be thus perswaded he can never be earnest in his desires To this purpose that grace of faith is so often required for the right performance of this duty and for the strengthening of this God is pleased to give us leave to argue with him Isa. 1.16 18. He invites those that are washed and reformed to reason with him Come now and let us reason together saith the Lord c. Rogat efficacissimè qui causas rogandireddit That man does beg most powerfully who backs his requests with arguments And the Scriptures do afford us frequent examples of such humble and reverent expostulations wherein holy men have with many reasons pleaded their cause before God So Jacob Gen. 32 11 12. And Moses Exod. 32.11 22 And David very frequently Not that any of our arguments are able to move and alter him in whom there is no shadow of change But they may be effectuall in the strengthening our own faith and fervency which is the proper scope and end of them The usuall Topicks to this purpose do concern either God Our selves 1. The Arguments from Gods nature and Attributes are reducible to some of these heads 1. From his Power So Moses argues with him O Lord God who hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in heaven or in earth that can do according to thy woâ—ks and according to thy might I pray thee c. Thus Jehosaphat pleads 2 Chron. 20.6 O Lord God of our fathers art not thou God in heaven And rulest not thou over all the Kingdoms of the Heathen and in thine hand is there not power and might so that none is able to withstand thee 2. From his Wisdâ—m and Providence Job 365. God is mighty in strength and wisedome Psal. 59.13 Let it be known that God ruleth in Jacob and unto the ends of the earth He is the only wise God 1 Tim. 1.19 who maketh every thing beautiful in his time Eccles. 3.11 3. From his Justice Psal. 5.3 4. My voice shalt thou hear in the morning O Lord for thou art not a God that hast pleasure in wickednesse neither shall evill dwell with thee Psal. 143.1 Hear my prayer O Lord give ear to my supplication in thy
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
thee 2 An expression of our desire to fly utterly out of our selves to renounce all our own righteousnesse How should man be just with God if he should contend with us we could not answer for one of a thousand If thou shouldst be extreame to mark what is done amisse O Lord who may abide it but there is mercy and forgivenesse with thee that thou mayest be feared thou knowest our frame and considerest that we are but dust frail infirme creatures and therefore thou dost not expect perfection from us if we could have no sin we should have no need of a Redeemer we are of our selves altogether impotent and unclean and our righteousnesse as filthy rags 3. A promise of amendment for the future Renuing our Covenant with God by fresh resolutions of astrict and holy conversation Professing our desire to fear his name and to be engaged to him by an everlasting Covenant never to depart from him again O that my wayes were so directed that I might keep thy Commandments alwayes O that thou would'st inable us to repent and be converted that our sins may be bletted out when the times of refreshing shall come It is the desire of our soules to walk more holily and humbly before thee for the future to keep a stricter watch over our own hearts and wayes 4. A brief application unto our selves of such mercies and promises as belong to those that believe and repent Though we have not expressed the dutiful affections of children yet God cannot renounce the tender compassions of a Father and if earthly Parents can give good things to their children will not he be much more ready to be gracious to his With the Lord there is mercy and with him is plenteous redemption And we have an Advocate with the Father Jesus Christ the righteous who is the propitiation for our sins He hath promised to hear and grant the requests that are put up in faith that he will have respect to those of an humble and contrite heart that those who do not hide their sins but confesse and forsake them shall finde mercy That he delighteth not in the death of a sinner but rather that he should be converted and live That the sacrifices of God are a broken spirit a broken and contrite heart he will not despise And now O Lord thou art that God and thy words be true and thou hast promised such mercies unto thy servants therefore now let it be unto us according to thy word We desire to lay hold on that word of promise that thou wilt heal our backslidings and love us freely that thou wilt not turn away from us to do us gond but wilt put thy fear into our hearts that we shall not depart from thee O think upon thy servants as concerning this word of thine wherein thou hast caused us to put our trust Truly our hope is even in thee 'T is the desire of our souls to seek after thee and to come unto thee and thou never failest them that seâ—k thee Of those that come unto thee thou puttest away none O be pleased to establish this word of thine unto thy servants and let them not be disappointed of their hope Though the wages of sin be death yet this is our comfort that the gift of God is eternall life through Jesus Christ our Lord. The Scripture is very copious in other pertinent expressions for each of these heads and to some of these the most proper matter for Transition is reducible CHAP. XVI Conrerning Deprecation of evill with several Arguments to back our requests of this nature THe chief heads of matter for Petition are summarily comprehended in the Lords Prayer as hath been shewed before All Petition is either for Our selves Deprecation Comprecation Others Intercession In petitioning for our selves the first thing to be explained is Deprecation which concerns the prevention or removal or lessening of evill The first evill to be prayed against is that of sin and therein we should deprecate both the Guilt Power 1. The guilt of sin is that imputation whereby we are obliged to the wrath of God and all the curses of the Law and therefore we have great need to pray that he would forgive us our debts That he would blot out our Transgressions as a cloud That he would open unto us the fountain for sin and for uncleannesse That he would have compassion upon us subduing our iniquities and casting our sins into the depths of the sea That we may be justified freely by his grace through the redemption that is in Jesus Christ That he would cleanse us from all filthinesse both of flesh and spirit That he would blot out the hand-writing that is against us and take it out of the way nailing it to the Crosse of Christ. Of this kinde we have sundry Deprecations in Scripture So David Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Remember not the sins of my youth nor my transgressions for thy names sake O Lord pardon mine iniquity for it is great Lord be merciful unto me heal my soul for I have sinned against thee Have mercy upon me O God according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquities and cleanse me from my sin Purge me with Hysope and I shall be clean wash me and I shall be whiter then Snow Hide thy face from my sins and blot out all mine iniquities O remember not against us our former iniquities help us O God of our salvation for the glory of thy name Deliver us and purge away our sins for thy names sake Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Take away all our iniquities and receive us graciously Heal our back-slidings and love us freely Now because this is one of the chief wants against which we should petition therefore we should endeavour to back our requests in this kinde with such Arguments as may serve to stir up our fervency and strengthen our faith in this desire 1. From the mercy of God who desires not the death of a sinner but at what time soever he shall truly repent hath promised to forgive him He hath commanded us to ask daily pardon as well as daily bread shewing thereby that as the best man shall continually need pardon so he is more ready to give it then we are to ask it He has intreated us to be reconciled unto him He does invite and call us when we are impenitent and therefore he will be much more ready to embrace and accept of us when we desire with repentance to return unto him He would not have us send our neighbour away empty when that which he
would borrow is with us How much more then shall he who is the Father of Mercies in respect of whom all the compassion in man is not so much as a drop to the Ocean How much more shall he accept and grant the desires of his children for with the Lord there is mercy and with him there is plenteous redemption He hath enjoyned us to help our enemies Oxe or Asse when they are in danger And doth God take care for Oxen hath he not a farre greater esteem of his own Image in man Will he not much rather extend his bounty and goodnesse unto such as are oppressed under the burthen of their sins Though no sin be little in it self yet the greatest sinne is but little in comparision to his mercy The more our offences have been the more may he glorifie himselfe in the pardon of them 2. From the merits of Christ who is the propitiation for the sins of the whole world He came to save that which was lost To quicken those that were dead in trespases and sins To this end was he borne and for this â—nd came he into the world that he might save sinners He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him that with his stripes we might be healed He hath satisfied for us as our surety and hath suffered the punishments that were due unto our sins and it cannot stand with the justide of God to require a debt twice over to punish them again in us when he hath already punished them in Christ. 3. From our own frailties What is man that he should be clean and he that is borne of woman that he should be religious God will pitty those that feare him because he knows their frame he considers that they are but dust He remembers that they are but flesh and no flesh can be righteous in his sight Before him no man living can be justâ—fied The greatnesse and the sense of our unworthinesse does make us the fitter objects for his mercy The whole have no need of the Phisician but the siâ—k And as we are to pray for the pardon of our sins against the guilt of them so likewise for the sense and evidence of this pardon against our own doubts that being iustified by faith we may have peace with God through our Lord Jesus Christ that we may be sealed with the holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession of this kinde are those Petitions of David Say unto my soul I am thy salvation Restore unto me the joy of thy salvation and establish me with thy free spirit Lord lift thou up the light of thy countenance upon us O satisfie us early with thy mercies that we may be glad and rejoyce all our dayes Make thy face to shine upon thy servant and teach me thy statutes The reasons to back this request may be 1. From the justice of it we do but ask an acquittance where the debt is paid Christ having already satisfied for our sins And shall not the Judge of all the earth do right He hath promised to be found of those that do not seek him and to seek after those that go astray from him and will he not much rather accept and be favourable to such as desire to seek after him and to wait upon him in the observation of his own Ordinances He hath said that we shall not seek his face in vaine 2. From the facility of it 't is but saying the word only and we shall be whole if we could relieve all those that beg of us with meer words there is none should ask without successe But now with God 't is all one to do a thing as to speak it 'T is but speaking peace to our souls and we shall have it Behold thou art the Lord the God of all flesh there is nothing too hard for thee 2. Next to the Guilt of sins we should pray against the Power of them that we may not relapse into them again for the future that sinne may not reigne in our mortal bodies That we may not be brought into captivity unto the law of sinne which is in our members That God would redeem us from all our iniquities and with the blood of Christ purge our consciences from dead works to serve the living God That he would inable us to put off concerning our former conversation the old man which is corrupt according to deceiâ—ful lusts to crucifie the flesh with the affections and lusts of it That we may have no fellowship with the unfruitful works of darknes That our hearts may not be hardned through the deceitfulnesse of sin That we may not walk according to the course of the world fulfilling the desires of the flesh That he would cast down every imagination and high thought that exalteth it self against the knowledge of God and bring into captivity every thought unto the obedience of Christ. Of this kinde is that Petition of David Keep back thy servant from presumptuous sins let them not have dominon over me Order my steps in thy word and let not any iniquity have dominion over me 'T is not here necessary to make any large recital of the kindes of sins mentioned before in confession but to insist more fully and particularly in such to which we are more especally inclined that they may be mortified and subdued The Arguments to strengthen our faith and fervency in this desire may be such as these 1. From the fitnesse of it in respect of his glory it is not for his honour that his servants should be under the yoke of his enemies 2. From our own impotency for it evil being alwayes present with us and sin so easily besetting us And of our selves we are no more able to lay aside these weights and to cast off our sins then an Ethiopian is to cast off his blacknesse or a Leopard his spots 3. From the facility of it to God he is stronger then the strong man and can subdue all things to himself 4. From his Promise and Covenant whereby he hath ingaged himselfe to subdue our iniquities and to keep us from departing from him 2. Another evil to be prayed against is Temptation according to that in the Lords Prayer Lead us not into temptation That we may be freed from Trials themselves so farre as may stand with Gods good pleasure especially the evil of them that we may not be overcome by them nor faint under them Temptation is of three kindes 1. From our own corrupted natures by which we are very apt to be drawn aside and inticed to all manner of sins there being no kinde of impiety but what this does make us capable of and
after he hath preached unto others he himself may not become a cast-away 2. For his Doctrine that he may study to approve himself unto God a workman that needeth not to be ashamed rightly dividing the Word of truth That he may preach the Word being instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine with meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth Feeding the flock of God not by constraint but willingly Not for filthy lucre but of a ready minde That he may speak as the Oracles of God That his doctrine may be in demonstration of the spirit and of power with uncorruptnesse gravity sincerity not as pleasing men but God who tryeth the hearts The People or hearers may be hereby directed to pray for a greater love and esteem of his Word as being the Ordinance of his infinite wisdome which he can make effectual for the Conversion and salvation of souls Considering that the fashion of this world passeth away Pleasures shall die and vanish Honours shall be laid in the dust gold and silver shall rust and canker but the word of God abideth for ever This alone is able to make us wise unto salvation and to save our soules being that word by which we shall be judged at the last day That therefore we may value it above gold and silver finding a relish in it sweeter then the honey and the honey-comb That we may alwayes love the beauty of his house and the place where his honour dwelleth To publish with the voice of Thanksgiving and to tell of all his wondrous works This one thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Strength and beauty are in his Sanctuary That we may have a greater care to know and practise his will As new borne babes desiring the sincere milk of the Word to grow thereby That he would teach us so to prize and improve the present liberty and Sun-shine of the Gospel that we may be carefull in this our day to lay up for our selves a good foundation against the evil time That we may approach unto this Ordinance with such reverent and prepared affections as may become his more especial presence amongst us Considering our feet when we draw neer before him that he would over-awe our spirits with an holy fear and reverence in the apprehension of his presence and beholding of us who is a God of infinite holinesse and glorious Majesty that we may bow down our souls with a willing subjection unto every sacred truth That he would subdue the pride of our hearts Cast down every imagination that exalteth it selfe against him and bring into subjection every thought unto the obedience of Christ and because the Word of it selfe is but a dead letter and it is not in the power of any outward means the wisdome or preparation of weak sinful man to subdue the power of sin the Kingdome of Satan or to create men in Christ Jesus unto good works that therefore he would be pleased to accompany the outward means by the inward efficacy and operation of his Spirit Man can speak only unto the ear but he can speak unto the heart and 't is as easie for him to make us good as to bid us be so and he hath promised to meet such as desire to wait upon him and to remember him in his wayes That he would remove from our understandings the veile of ignorance and infidelity whereby we are made incapable of spiritual truths that he would take from our affections that natural pravity and malice whereby we are made enemies to spiritual notions that we may receive the truth not only in the light but in the love of it not with-holding any truth in unrighteousnesse That he would strengthen us against all temptations of Satan cares of the world hardnesse of our own hearts or what ever may hinder our profitable and saving hearing That he would take from us all irreverence distraction prejudice dulnesse in hearing of his Word and because it must redound either to the glory of his justice in our farther hardening and final condemnation or to the glory of his mercy in our conversion and salvation that he would therefore sanctifie it to our good that as the rain cometh down from heaven and returneth not thither but watereth the earth and maketh it fruitful so the Word that goeth out of his mouth may not return unto him void but accomplish his good pleasure and prosper in that to which it is sent That it may be unto us sharp as a two-edged sword to the dividing asunder of the soul and spirit the joynts and marrow discovering the very thoughts and intentions of the heart And because Paul may plant and Apollos may water but he only can give the increase That therefore he would be pleased to give a blessing and successe to his own Ordinance That his Word may be unto us a word of power converting the soul and making wise the simple that he would give unto us hearing ears and understanding hearts that we may believe and be saved That he would write his laws in our inward parts That he would open our eyes to behold the wondrous things of his law Incline our hearts to affect direct our steps that we may walke in the paths of his precepts Shew us thy wayes O Lord and teach us thy paths lead us in thy truth and guide us for thou art the God of our salvation Teach us thy wayes O Lord and we will walke in thy truth unite our hearts to fear thy name Shew us the way that we should walk in for we lift up our souls unto thee Teach us to do thy will for thou art our God Let thy good Spirit lead us into the land of uprightnesse That we may behave our selves with humility attention alacrity laying down all high thoughts fleshly reasonings stubborne resolutions being ready to receive with meeknesse the ingraffed word which is able to save our souls That we may enjoy communion with him in his Ordinances that he would fill us with all joy and peace in believing That he would sanctifie our judgements affections memories that we may apprehend and believe and affect and retain those sacred truths that shall be delivered That he would inlighten our mindes open our hearts soften our consciences compose our thoughts to attend unto his Word with meeknesse and faith receiving it into good and honest hearts with full purpose to walk answerably to it in our conversations That Christ may be formed in us that our hearts may be established in every good word
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
More particularly we may hence learn to pray for those graces which concerne the relation of Parents That they may be carefull in providing for the wel-fare of their childrens souls and bodies Teaching of them diligently admonishing and correcting of them seasonably bringing them up in the nurture and admonition of the Lord. Children That they may love honour and fear their Parents obeying them in all things striving upon all occasions to expresse their thankfulnesse to them Husbands That they may love their wives as themselves Not being bitter unto them Giving honour to them as to the weaker vessels and as being heires together of the grace of life Bearing with their infirmities providing for them protecting of them delighting in them behaving themselves with much prudence and tendernesse towards them Wives That they may help reverence and be in subjection to their husbands labouring chiefly to be adorned with a meek and quiet spirit continuing in faith and charity and holinesse with sobriety Being careful and helpful in all those familie-duties that concerne their relations studying to be content in the midst of all marriage-cares and troubles Masters That they may behave themselves prudently justly gently to their servants as considering that they also have a Master in Heaven Servants That they may be subject to their Masters with all fear not only when they are good and gentle but when they are froward Not with eye-service as men-pleasers but willingly and from the heart shewing all good fidelity Ancient That they may be found in the way of righteousnesse Being sober grave temperate sound in the faith in Charity and Patience that so they may behave themselves worthy of that crown of old Age and the honour due unto it Younger That they may be sober-minded reverencing the aged as Fathers being ready to be taught by their wisdome experience and to follow their good Counsels Examples Superiours in Gifts That they may acknowledge all their abilities to be the free gifts of God being willing to improve them unto his glory and the good of their inferiours Not despising those below them bearing with the infirmities of the weak using their liberty for edification and not for offence Inferiours in Gifts That they may acknowledge every gift of God in those above them not either judging envying or flattering but truly reverencing and esteeming them for it Magistrates That they may be upright and conscionable in the establishment of justice and peace and Religion Behaving themselves as Gods Vicegerents Remembring that those who rule over men must be just ruling in the fear of God using their power for the encouragement of those that do well and the terror of evill doers Having respect to the faithfull in the land and those that walk in a perfect way Being severe towards deceitful and wicked doers being diligent in the discharge of their places with piety wisdome courage clemency c. that those under them may lead a peaceable and quiet life in all godlinesse and honesty Subjects That they may be endowed with humble and peaceable affections Obeying them that have the rule over them Submitting unto the higher powers out of Conscience as being ordained of God Teachers That they may be careful and conscionable both in their examples and counsels watching for the souls of those who are committed to their charge that they may give an account with joy and not with grief Learners That they may esteem highly of their Teachers in love for their works sake improving all opportunities of benefiting by them The sixth Commandment does enjoyn all those duties which concerne the health and well-fare of our Neighbours and our own Bodies Soules and consequently the graces of friendship mercy peaceablenesse meeknesse temperance c. By this we are directed to pray That we may be restrained from all acts of violence either on our selves or others avoiding the company of angry contentious persons That God would give unto us milde and peaceable spirits that we may be slow to anger putting on bowels of mercy kindnesse humblenesse of minde meeknesse and long-suffering forbearing one another and forgiving one another even as God for Christs sake hath forgiven us That we may be careful in observing the duties of mutual friendship and peace more milde and courteous in our behaviour putting away all bitternesse and wrath and anger and clamor and evil speaking That as farre as it is possible and as much as in us lies we may have peace with all men That we may have a mutual sense and compassion of one anothers conditions as being fellow-members of the same body rejoycing with them that rejoyce and weeping with them that weep bearing one anothers burdens Relieving the needy visiting the sick delivering the oppressed being innocent and helpful towards all That we may be wary and inoffensive in our carriages not wronging the soules of others but endeavouring as much as we can to promote their spiritual well-farre by following the things whereby we may edifie one another Instructing the ignorant reproving offenders comforting the weak quickening and incouraging the backward That we may be careful to preserve our own bodily health by wise preventing and avoiding of dangers Being sober in our diet moderate in our care and passions temperate in our recreations chearful in our businesse That we may be diligent in working out our own salvations and providing for the wel-fare of our souls against that time when all earthly contentments shall vanish away The seventh Commandment does concerne the duty of chastity in the Kindes Meanes Signes of it and that both in respect of our selves and others By this we may learne to pray that God would enable us to possesse our vessels in sanctification and honour that we may not sin against our own bodies but may keep them undefiled as being Members of Christ and Temples of the holy Ghost mortifying our members which are upon the earth fornication uncleannesse inordinate affection evil concupiscence That we may be pure and chaste in all the thoughts of our hearts abstaining from fleshly lusts which fight against the soul. That we may make a strict Covenant with our eyes lest they should insnare us by beholding vanity that we may set a watch before our mouths and ears that no filthy communication do proceed from us or enter into us that we may be watchful and sober in our conversations avoiding idlenesse intemperance evil company and all other such occasions whereby we may be tempted to this sin Keeping under our bodies and bringing them into subjection That we may endeavour according to our several opportunities to promote this grace of chastity in others by our prayers counsels examples The eighth Commandment does enjoyn those duties which concerne our owne or our neighbours outward estate Referring to justice diligence in our callings frugality
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
forget not the congregation of the poor for ever O let not the oppressed return ashamed let the poor and needy praise thy name Arise O God plead thine own cause c. We are become a reproach to our neighbours a scorn and derision to them that are round about us How long Lord wilt thou be angry for ever shall thy jealousie burn like fire O remember not against us our former iniquities let thy tender mercies speedily prevent us for we are brought very low Help us O God of our salvation for the glory of thy name deliver us and purge away our sins for thy names sake O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them But thou O Lord art our God full of compassion gracious long-suffering plenteous in mercy and truth O turne unto me and have mercy upon me give thy strength unto thy servant and save the sonne of thine handmaid Shew me some token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Arise O Lord and have mercy upon Sion for the time to favour her yea the set time is come 2. In times of Famine We should pray that our land may yield us bread without scarcenesse That he would not send upon us the evil arrowes of famine nor break our staffe of bread Nor take away our corne in the time thereof nor afflict us with cleannesse of teeth When men shall snatch on the right hand and be hungry and shall eat on the left hand and shall not be satisfied but every man shall eat the flesh of his own arme When we shall pine away and be stricken through for want of the fruits of the earth When we shall eat bread by weight and with care and drink water by measure and with astonishment When the land shall mourne and every one that dwelleth therein shall languish with the beasts of the field and the fowles of the Heaven When the husband-man shall be ashamed and the vine-dressers shall howle because the harvest of the field is perished The fig-tree shall not blossome neither shall fruit be in the vine the labour of the Olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no heard in the stalls When we shall sowe much and bring in little when we shall eat and not have enough drink and not be filled cloath our selves and not be warme That he would according to his promise abundantly blesse our provision and satisfie our poore with bread That our Garners may be full and plenteous affording all manner of store That he would hear the Heavens and let them hear the Earth and the Earth hear the Corne and the Wine and the oyle and that they may hear his people Now because Famine is usually occasioned either by immoderate raine or drought therefore in our intercessions against this National judgement we may frame our Petitions more immediately against each of these as necessity shall require 1. Against immoderate raine That God would remember the Covenant which he hath made and though our wickednesse be very great upon the earth so that he might justly repent that he hath made us and now again resolve to destroy us from the face of the earth yet he hath promised that he will not any more cut off all flesh by the waters of a flood neither shall there any more be a flood to destroy the earth That he would give us the former and the latter rain moderately and not punish us with a sweeping rain which leaveth no food 'T is he alone by whom the windows of Heaven are opened who giveth raine upon the earth and sendeth waters upon the fields Who cloatheth the Heavens with blacknesse and maketh sack-cloth their covering Who calleth for the waters of the Sea and poureth them out upon the face of the Earth He maketh small the drops of water they poure down raine according to the vapor thereof which the clouds do drop and distill upon men abundantly He covereth the light with clouds and commandeth it not to shine He commandeth the clouds from above and openeth the doors of Heaven That he would so order all those things which are at his disposal as that the earth may yield her increase and all the ends of the earth may fear him 2. Against Drought That he would open to us the good treasures of Heaven and give rain to our land in its season and blesse the labour of our hands He is the Father of the rain and does beget the drops of dew The bottles of heaven are at his command to open and shut them as he pleases He bindes up the waters in thick clouds and the cloud is not rent under them 'T is he that does stay the heaven over us from dew and the earth from his fruits Who doth with-hold the raine from us causing it to rain upon one City and not upon another It is by his command that the Vine-tree is dryed up and the Fig-tree languisheth and all the trees of the field are withered The seed is rotten under the clods the garners are laid desolate the barnes are broken down for the corne is withered the beasts groan and the herds of cattel are perplexed because they have no pasture and the flocks of sheep are made desolate 'T is at his command that the clouds do not raine upon us He makes the heavens over us to be brasse and the earth under us to be iron and the rain of our land to be powder and dust He causes the land to mourne and the herbs of every field to wither When the ground is chapt for want of rain when the plowmen are ashamed and cover their heads when the wilde Asses do stand in the high places and snuffe up the winde like Draggons and their eyes do faile because there is no grasse And therefore unto him it is that we must make our addresses for help and supply in all such exigences That when heaven is shut up and there is no rain because of our sins against him Yet if we shall pray unto him and confesse his name and turne from our sins when he afflicts us That then he would hear in heaven and forgive the sins of his servants and teach them the good way wherein they should walk and give rain unto the land which he hath bestowed upon them for an inheritance Are there any among the vanities of the Gentiles that can cause rain or can the heavens give showers art not thou he O Lord our God therefore we will waite upon thee for thou hast made all these things That he would open the windows of heaven and cause the rain