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
4 5. Who will bring to light the hidden things of darknesse and will make manifest the counsels of the heart Eph. 1.11 Who doth every thing according to the counsel of his own will Eph. 3.20 Who is able to do exceeding abundantly above all that we can ask or think Col. 1.16 By whom all things were created that are in heaven and earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers 1 Tim. 1.17 Who is the King eternal immortal invisible the only wise God Ch. 6.15 The blessed and only Potentate the King of kings and Lord of lords Vers. 16. Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen or can see Heb. 4.13 In whose sight there is no creature that is not manifest but all things are naked and opened unto the eye of him to whom we have to do Heb. 13.8 Rev. 6.15 Who is yesterday to day and the same for ever At whose dreadful appearance the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men shall be willing to hide themselves in the dens and in the rocks of the mountaines Vers. 16. Crying to the mountaines and rocks Fall on us and hide us from the face of him that sits upon the Throne and from the wrath of the Lamb. II. Invocations of the second sort are such Scripture-expressions as these Ex. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodnesse and truth Vers. 7. Keeping mercy for thousands forgiving iniquity and transgression and sin Neh. 9.17 Who is a God ready to pardon gracious and merciful slow to anger and of great kindnesse Psal. 9.9 Who is a refuge for the oppressed a refuge in time of trouble Verse 10. Who will never forsake them that seek him Psal. 33.4 Whose word is right and all his works are done in truth Verse 18. Whose eye is upon them that fear him and upon them that hope in his mercy Verse 19. To deliver their souls from death and to keep them alive in famine Psal. 34.8 9. Who will not suffer them to want that fear and trust in him Verse 15. Whose eyes are upon the righteous and his ears are open to their cry Verse 17. To hear deliver them out of all their troubles Verse 18. Who is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit Verse 22. Who will redeem the soul of his servants and none of them that trust in him shall be desolate Psal. 36.5 Whose mercy is in the heavens and his faithfulnesse reacheth to the clouds Verse 6. Whose righteousnesse is like the great mountains and whose judgements are a great deep who preserveth man and beast Psal. 46 1. Our refuge and strength a very present help in trouble Psal. 65.2 The God that heareth Prayers unto whom all flesh should come Verse 5. The confidence of all the ends of the earth and of them that are afar off upon the sea Psal. 72.12 Who delivereth the needy when he crieth the poor also and him that hath no helper Verse 14. Who shall redeem their soul from deceit and violence and precious shall their blood be in his sight Ps. 103.8 Who is merciful and gracious slow to anger and plenteous in mercy Verse 9. Who will not alwayes chide neither will he keep his anger for ever Verse 10. Who does not deal with us after our sins nor reward us according to our iniquities Verse 13. Like as a father pitieth his children so the Lord pitieth them that feare him Verse 14. He knows our frame he remembers that we are but dust Verse 17. Whose mercy is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children Verse 18. To such as keep his Covenant and to those that remember his Commandments to do them Ps 145.8 Who is gracious and full of compassion slow to anger and of great mercy Verse 9. Who is good to all and his tender mercies are over all his works Verse 18. Who is nigh unto them that call upon him to all that call upon him in truth Verse 19. He will fulfill the desires of them that fear him he also will hear their cry and will help them Isa. 51.6 Though the heavens shall vanish away like smoke and the earth shall waxe old like a garment and they that dwell therein shall die in like manner Yet his salvation shall be for ever and his righteousnesse shall not be abolished Isa. 66.2 Who hath great regard to them that are poor and of a contrite spirit and tremble at his Word Jer. 14.8 Who is the hope of Israel and the Saviour thereof in time of trouble Ezek. 33.11 Who hath no pleasure in the death of the wicked but rather that he should turn from his way and live Mich. 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage who retaineth not his anger for ever because he delighteth in mercy Verse 19. Who will turn again and have compassion upon us subduing our iniquities and casting all our sins into the depths of the sea Mat. 18.20 Who hath promised where two or three are gathered together in his name to be in the midst of them Rom. 2.4 Who does abound in riches of goodnesse and forbearance and long sufferance which should lead us to repentance Who is rich unto all that call upon him Rom. 10.12 2 Cor. 1.3 Eph. 1.17 Who is the Father of mercies and the God of all comfort The God of our Lord Jesus Christ the Father of glory Jam. 1.17 The Father of lights from whom every good and perfect gift doth come with whom there is no variablenesse neither shadow of turning 2 Pet. 3.9 Who is not willing that any should perish but that all should come to repentance III. Divine compellations of the third sort may be derived from such Scriptures as these Neh. 1.5 Who keepeth Covenant and mercy for them that love him and observe his Commandments Job 5.19 Who will deliver us in six troubles yea in seven there shall no evill touch us Verse 20. Who in famine shall redeem us from death and in war from the power of the sword O thou Preserver of men Job 7.20 Psalm 8.1 O Lord our Lord how excellent is thy name in all the world Psalm 18.2 My rock my fortresse and my deliverer my God my strength in whom I will trust my buckler the horne of my salvation and my high tower Verse 3. Who is worthy to be praised Ps. 19.14 Ps. 22.9 10 My strength and my Redeemer Who tookest me out of the wombe and hast been my hope and my God since I was upon my mothers breast Psal. 27.9 The God of my salvation Psal. 33.5 Who loveth righteousnesse and judgement and the earth is full of his goodnesse Verse 12. Blessed
is circumstantial or ceremonial Obedience and Mercy being better then sacrifice Sins against the clear light of nature or reason are in many respects worse then those that are discovered to us by the written Word The more obligations are broken the greater still is the sin as when our offence is not onely against the Word of God but likewise against the Law of Nature Conscience particular Promises and Vows 2. By examining the latitude and comprehensiveness of any kinde of sin though it may more especially referre to the breach of some one Commandment yet if we search into its utmost compasse and extent we shall finde that it does also refer unto divers others So the sins of the second Table do not only intrench upon one another but also upon those of the first Table by reason of that disobedience which is in them unto the Command of God 3. By distinguishing the degrees of sin the first Consent being not so bad as the Act nor the Act so bad as the Custome and delight A particular offence being not so bad as an habitual reigning sin that wastes the conscience 3. That which does more especially concern us in our Confessions is the aggravation of particular sins Because a general view of them is more apt to produce a confused stupor and amazement rather then any proper and genuine humiliation Every man hath some black dayes in his Calendar some more notorious sin whereof he hath been guilty He should in his private humiliation endeavour to call those to fresh remembrance and set them before him Not forgetting that horrour and dread which appeared to him when God did first discover them to his conscience And therefore it will concern us to labour after a more distinct discovery of the heinousnesse of our particular offences which will best appear by examining them according to their divers circumstances Now the Circumstances of actions are usually reckoned to be these seven 1. The Person 2. The Place 3. The Thing 4. The Means 5. The End 6. The Manner 7. The Time 1. The Person is considerable under a twofold capacity either for the Person Offended Offending 1. The Person offended the Creator and Governour of the world so eminent for his Greatnesse and Majesty which does adde much to the offence An ill word against the King being high Treason whereas the greatest offence against another is not so much So that it may be very helpfull to set forth the heinousnesse of any sin to consider who it is that is offended by it Not only our Brethren Superiours Equals Inferiours or our selves but the great God who is able with the blast of his mouth with a frown of his countenance to ruine us eternally and cast us into hell And it must needs argue extream folly for men to contend with their Maker to provoke him to jealousie as if they were stronger then he So infinite in holinesse and knowledge of pure and piercing eyes abhorring sin infinitely and yet necessarily beholding it Though men may stop their eares or shut their eyes against what they dislike yet God cannot go out of the hearing or seeing of sin He hears every one of our vain and sinful words He sees into the secret corners of our hearts the least glimpse of any sinful contrivement which we our selves can scarce take notice of and should we provoke the eyes of his glory So terrible in his Justice and Majesty who shall one day come with thousands of his glorious Angels in flaming fire to render vengeance upon all those that know him not or obey him not So merciful and gracious unto us The Lord our Redeemer the holy One of Israel our King Our Father who hath loved us and hath given us everlasting consolation and good hope through grace And shall we return evil for good and hatred for his good will Shall we thus requite the Lord Is not he our Father that bought us hath he not made us and established us The Person offending a frail creature of a dependant being preferred out of nothing to the noble condition of the humane nature One that hath taken upon him the Profession of Religion ingaged himself to the duties of Christianity by a solemn Vow in Baptism participated the means of Grace in a greater measure then others and hath had so much experience of Gods more especial favour towards him One who is called a Christian and rests in the Gospel and makes his boast of Christ and knows his will and approves the things that are more excellent c. 2. The Place where we have enjoyed the liberty and sunshine of the Gospel In the land of uprightness dealing unjustly In that very place which hath so much abounded with temporal and spiritual blessings flowing with milke and honey and that which is more nourishing and pleasant to the soul then either of these to the body The Word and Ordinances of God in sincerity and power 'T is recorded of the Israelites Psal. 106 7. that They provoked God at the sea even at the red sea which is repeated with an Emphasis as being the place of mercy where they had lately seen so miraculous a deliverance which circumstance did adde a great aggravation to their rebellion 3. The Thing that which we have so often relapsed into against which we have so frequently resolved being in it self it may be of a more foule and scandalous nature c. Hitherto does belong the aggravations which concern the kinds of sin which were mentioned before 4. The Means with hypocritical pretences making Religion the veile for our unlawful desires fighting against God with those abilities with which we should serve him Abusing that health wealth strength wit and all the other Talents we have received not only neglecting to improve them unto the glory of the Giver but wastefully lavishing of them so that we cannot with the foolish servant give God his own again using them as weapons against him thereby resisting his Spirit and Ordinances 5. The End for lying vanities the short pleasures of sin which are not without some mixture of sorrow in the very injoyment of them and do afterwards fill the soul with guilt and fear Forsaking the Fountain of living waters and hewing out unto our selves broken Cisterns that will hold no water Spending our money for that which is not bread and our labour for that which satisfieth not Prosecuting those things whereof we might be ashamed the end of which will be death 6. The Manner how which is capable of much amplification it being a great addition to the heinousnesse of any sin when it is committed either Out of ignorance when we have had means of being better informed Out of impudence against the dictates of nature the light of reason and education some taste and relish of spiritual things the checks of conscience former promises and resolutions
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
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
to come down in his season and let there be showers of blessing making grasse to grow for the cattel and herbs for the service of men That we may fear the Lord our God who giveth us rain both the former and the latter in its season reserving unto us the pointed weeks of harvest 3. In times of Pestilence That he would according to his promise deliver us from the noysome Pestillence that we may not be afraid for the terrour by night nor for the arrow that flieth by day nor for the Pestilence that walketh in darknesse nor for the destruction that walketh at noon-day that no evil befall us nor any plague come nigh our dwellings That he would command his destroying Angel to put up his sword again into the sheath thereof That he would teach us to see the plague of our own hearts and to returne unto him with unfeigned repentance that he may returne unto us in mercy and compassion and pardon our sins and heal our land O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabberd rest be still That the arrows of the Almighty may not be any longer within us nor the poison thereof drink up our spirits That death may not come up into our windows nor enter into our palaces to cut off the children from without and the young men from the streets that he would not sweep us away with the besome of destruction but would be pleased now at length to heal us and to restore comfort unto us and to our mourners We are consumed by thine anâ—er and by thy wrath we are troubled thou hast set our iniquities before thee and our secret sins in the light of thy countenance Returne O Lord how long and let it repent thee concerning thy servants O satisfie us early with thy mercies that we may rejoyce and be glad all our dayes For the better strengthening of our faith and fervency in our intercessions for any National mercy we may back our requests with some of those Arguments which the Scripture does afford to this purpose God hath stiled himself a refuge for the oppressed a refuge in times of trouble and that he will never forsake them that seek him He is a present help in trouble and hath proclaimed himself to be a God that hath pleasure in the prosperity of his servants He hath promised that the poor shall not alwayes be forgotten the patient abiding of the meek shall not perish for ever But he will redeem their souls from deceit and violence He heareth the poor and despiseth not the prisoners He hath said that he will not alwayes contend with the children of men lest their hearts should faint and their spirits fail within them But when their power is quite gone then it shall repent him for his servants when there is no other help or uphold then the arme of the Lord shall bring salvation He hath assured us that if we commit our way unto the Lord and trust in him he will bring it to passe That the mâ—ek shall inherit the earth and delight themselves in the abundance of peace That the upright shall not be ashamed in the evill time and in the dayes of famine they shall be satisfied that though the wicked doth watch the righteous and seek to slay him yet the Lord will not leave him in his hand nor condemn him when he is judged But if we wait on the Lord and keep his way he will exalt us to inherit the land That the salvation of the righteous is of the Lord who is their strength in timâ— of trouble The Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him He has promised that the rod of the wicked shall not alwayes rest upon the lot of the righteous The Scripture is very copious in such expressions as may afford Arguments to this purpose besides those that were mentioned before in the fourth Chapter which are properly reducible to this place CHAP. XXV Of Particular Intercession for our several relations PArticular Intercession may be distinguished into two sorts Ordinary Occasional By Ordinary I understand our prayers for those particular persons whom we are bound in our common and usual course to remember as we should all those to whom we are tied by any neer relation whether of Order Friendship or Enmity Neighbourhood or converse 1. For the relations of Order These are either publike and Politicall or private and Oeconomicall 1. Concerning our Publike relations the Apostle does enjoyn us to pray for Kings and all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty that he would give unto them wise understanding hearts to judge their people and to discern between good and bad That they may be a terror only to evil doers but an encouragement to those that do well That he would according to his promise make them nursing fathers unto his Church and People that they may prove friends to his friends and enemies to his enemies Considering that those who rule over men must be just ruling in the fear of the Lord. That they may know the God of their fathers and serve him with a perfect heart and with a willing mind that it may be well with them and their posterity after them That he would make them to beleeve and to consider that 't is not only their duty but their honour and their interest to promote the power and the reputation of Religion For all publike Counsellours and Judges that he would make them wise and upright and successefull in the discharge of all those difficult businesses that they are called unto That they may not turne judgement into wormwood by unjust decrees nor into Vineger by long delays that he would be unto them both a Sun and a Shield A Sun to direct them and a Shield to protect them in all their ways 'T is he alone who is able to instruct Magistrates and teach Senators wisdom that he would remove from them all negligence cowardize prejudice self-ends or whatever may hinder them in the free and equal administration of justice That judgement may run down as a river and righteousnesse as a mighty stream For the Nobility and Gentry that he would endow them with such vertue and spiritual graces as can alone truly ennoble them whereby they may be made the children of God and heires of Heaven that they may strive to become as eminent members in the mystical body as they are in the civil For all inferiour Magistrates those more especially under whose Jurisdiction we live that they may be men of courage fearing God wise and faithful in their places Haters of
reward and without respect of persons For Ministers more particularly those to whose charge we belong that God would root out of the Church all ignorant scandalous factious Ministers and send forth faithful labourers into his harvest that he would give unto all his people Pastors after his own heart such as may be peaceable and gracious in their lives painful and powerful in their doctrine such diligent watchmen as may with wisdom fidelity discharge the office coÌ„mitted to them taking heed to their ministery to fulfil it That they may not prostitute their holy callings to serve the interests of men but may be truly conscionable both in their lives ministery that they may save themselves and them that hear them that he would support theÌ„ under all that opposition contempt that they meet with For all Nurseries of good learning and true Religion that he would purge reform them from all their corruptions uphold and encourage them against the opposition of all unreasonable men That he would root up every plant which our heavenly Father hath not planted That he would take away those branches which bear no fruit and purge those which do bring forth fruit that they may bring forth more that those places may abound in trees of righteousnesse which being planted by the rivers of water may bring forth their fruit in due season That he would blow upon those gardens that the spices thereof may flow out That he would water them with the dew from heaven and make them flourishing and fruitful That he would cast salt into those fountains and heal waters therof both from death and barrennesse That from thence may proceed such wholsome streams as may refresh the thirsty corners of the land that those fountains may never be dried up and that they may not send forth bitter waters For the Common people that he would make them humble peaceable charitable stedfast in the faith not so easily carried about with every winde of Doctrine Zealous for the establishment of peace and truth that he would dispel those mists of ignorance and prophanenesse which do so much abound in many corners of the Nation That all orders and degrees of men in their several places callings may joyn together for the glorifying of his name the establishment of peace and justice and the propagation of his truth and Gospel 2. We should intercede for our private or domestical relations for those to whom we are tied by blood and affinity for our brethren and kindred according to the flesh that God would make them neer unto him by grace as they are unto us by nature that they may be all careful to do the will of our heavenly Father and by that means become the brethren and kindred of Christ that we may be ready to express our mutual affections to one another by a special care and endeavour to promote our spiritual wel-beings Besides the relations of Order we should likewise pray for those to whom we are related By any special friendship or kindnesse for those that do remember us in their prayers for such as have been any wayes instruments of our good either in our souls bodies or estates That God would remember them for good in the day of their trouble and recompence them an hundred fold into their bosomes for all the kindnesse that we have received from them And so on the contrary for our Enemies because their sins do particularly concern us That their offences against us may not be laid to their charge That he would take pitty on such as hate us without a cause and convert their souls unto himself And that we may consider them as his instruments in all the wrongs and oppositions which we suffer from them And lastly for those that are neer unto us by neighbourhood and familiar converse The Towns Societies Families to which we belong that we may live at peace and unity amongst our selves faithfully discharging our several duties adorning our professions considering one another to provok unto love good works And that he would be pleased to dwel with us to manifest the tokens of his presence amongst us To let the light of his countenance shine ever upon us whereby we may be filled with righteousnesse and peace joy in the holy Ghost that we may be able cheerfully to serve him in our places and patiently to wait for his glorious appearing CHAP. XXVI Of occasional intercession for those who are afflicted either in Minde Body OCcasional intercession is when we pray for such persons as suffer under any special trouble or affliction in whose behalf we may petition in the general That God would give them patience under their afflictions Profit by them and in his good time ease and Deliverance from them That God would enable them with quietnes and contentment to submit themselves unto every condition which he shall think fittest for them as beleeving and considering 1. That he is the author of all the miseries which we suffer Affliction cometh not forth of the dust neither doth trouble spring out of the ground 2. That he makes every thing beautiful and seasonable whatsoever comes to pass by his wise providence is far better then human wisdom could possibly contrive it even those events which do most of all thwart our private hopes and desires could all circumstances be duly considered would appear to be most comly and beautiful and therefore we have reason with lowlines humility to submit unto his wise providence and in all our troubles and confusions to acknowledge that great and marvellous are thy works Lord God Almighty just true are thy ways thou King of Saints I know O Lord that thy judgments are right and that thou in faithfuâ—nes hast afflicted me 3. We have most justly deserved all that we suffer Thou O Lord art just in all that is brought upon us for thou hast done right but we have done wickedly The least mercy we enjoy is far greater then our deserts and the greatest misery we suffer is far lesse then our sins Shall we receive good from the hand of God and shall we not receive evill 4. That these afflictions are the signs and effects of his love for whom he loveth he chasteneth and correcteth every sonne whom he receiveth 5. That every thing shall in the issue prove for the best to them that love him And that though all chastening for the present be grievous neverthelesse afterwards it yeeldeth the peaceable fruit of righteousnes to them that are exercised thereby That they may labour to make the right use of their troubles to search and try their ways and turn to the Lord. To humble themselves under his mighty hand that he may exalt them in due time To cast all their care upon him because he careth for them To finde out those particular failings which he aims at
in his corrections To observe and understand his meaning in the troubles that befal us that we may accordingly apply our selves to meet him in his ways These occasions for particular intercession are distinguishable into several kindes comprehending all manner of inward or outward exigences all difficulties and doubts in respect of any weighty businesse or temptation but the two chief kinds of them are troubles of conscience sicknesse of body 1. If the occasion be trouble of Conscience and spiritual desertions in such cases the petitions arguments before-mentioned in our deprecation against the guilt of sin are fitly applyable to which may be added such other desires as these That God would inable them to beleeve and consider that feares and doubts and temptations are an unavoidable part of our Christian warfare that not only his dearest servants Job David c. but also his only Sonne Christ himself hath suffered under them That he being touched with a feeling of our infirmities might be ready to help us in the time of need That God is faithful and will not suffer us to be tempted above what we are able but will with the temptation also make away to escape that we may be able to bear it He hath promised that he will not contend for ever nor be alwayes wroth lest the spirits of men should fail before him the souls which he hath made that though for a small moment he doth forsake us yet with great mercies will he gather us though in a little wrath he doth hide his face from us for a moment yet with everlasting kindnes will he have mercy upon us The Lord upholdeth those that fall and raiseth up all those that be bowed down He is nigh unto them that be of a broken heart and saveth such as be of a contrite spirit That as for our infirmities the best men in this life are not without them nor shall they be imputed to us If we do that which we would not it is no more we that do it but sin that dwelleth in us as for our wilful sins if they be particularly repented of and forsaken though they be as red as scarlet yet he will purge us from them if we do count them as a burden and come unto Christ for help he will ease us of them That God in the New Covenant does undertake for both parts that our hopes are not now to be grounded upon our own works or sufficiency but upon the infallible promise of God and the infinite merits of Christ that if we were without sin or could do any thing perfectly we should not in that respect have need of a Mediatour From all which considerations those who are afflicted with spiritual desertions may receive sufficient comfort in respect of their sins past and for the future we should pray in their behalf That God would inable them to put on the breast-plate of faith and love and for an helmet the hope of salvation That they may labour to keep a good conscience to be observant of all those experimenss which they have had of Gods love unto them for experience worketh hope Unto this head concerning comfort against the dejections of mind and trouble of conscience those expressions of the Psalmist may be fitly applied My soul is sore vexed but thou O Lord how long Return O Loâ—d deliver my soul O save me for thy mercy sake Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are enlarged O bring thou me out of my distresses look upon mine affliction my pain forgive me all my sins O keep my soul and deliver me let me not be ashamed for I put my trust in thee Let integrity and uprightnes preserve me O hide not thy face from me neither cast thy servant away in displeasure Make thy face to shine upon thy servant O save me for thy mercy sake Withhold not thou thy tender mercy from me O Lord let thy loving kindnes thy truth continually preserve me for inumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the hairs of my head therefore my heart faileth me Be pleased O Lord to deliver me O Lord make haste to help me Be merciful unto me O Lord be merciful unto me for under the shadow of thy wings shall be my refuge until my calamities be overpast In the multitude of the sorrowful thoughts within me let thy comforts O Lord delight my soul. Remember me O Lord with the favour that thou bearest unto thy people O visit me with thy salvation That I may see the good of thy chosen and rejoyce with the gladness of thy people and glory with thine inheritance Do thou save me O Lord for thy name sake for I am poor and needy and my heart is wounded within me 2. If the occasion be Sicknesse of Body in this case we ought to intercede for others That God would teach them quietly to submit unto his afflicting hand as considering that diseases do not arise meerly from naturall or accidentall causes without the particular appointment and disposal of his wise providence which doth extend to the very hairs of our head much more to the dayes of our lives and the health of those dayes and that he is faithful and true having ingaged his promise that all conditions though never so troublesome Tribulation and anguish and sicknesse and death it self shall work together for the good of those that belong unto him That he would sanctifie their pains and troubles unto them giving them a true sight of their sins an unfeigned sorrow for them and a steadfast faith in the merits of Christ for the remission of them That he would recompence the pains and decays of their bodies with comfort and improvement in their souls That as their outward man does decay so their inward man may be renued daily That he would fit them for whatever condition he shall call them unto That Christ may be unto them both in life and death advantage That if it be his will he would recover them from their paines and diseases and restore them to their former health That he would direct them to the most effectual means for their recovery and blesse unto them those that have been or shall be used to that end Of this kinde are those petitions of the Psalmist for himself Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed for in death there is no remembrance of thee and who will give thee thanks in the pit What profit is there in my bloud if I go down into the pit shall the dust praise thee shall that declare thy truth Shall thy loving kindnesse be declared in the grave or thy
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
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
nature be put together and this should be observed in all the parts of Prayer Now the parts of Prayer may be Generally distinguished into these two kinds 1. Lesse principal Preface Transitions Conclusion 2. More principal Confession Petition Thanksgiving The first thing in a form of Prayer is the Preface which does chiefly consist of these particulars 1. The titles of invocation 2. Some general acknowledgement of our own unworthinesse 3. An expression of our purpose and desire to make our addresses to him in this duty 4. With the impetration of his assistance and attention Next unto the Preface any one of the three principall parts of Prayer may succeed either Confession Petition or Thanksgiving according as severall occasions shall require But in general and common use 't is most convenient that Confession should precede the other because it prepares for them and may serve to stir us up unto a true sence both of those mercies which we want and those which we have received Confession according to its proper latitude and extent does imply in it an acknowledgement both Of Sins by Enumeration Original in our Inward Man Outward Man Actual against the Law National Personal and Omission Commission Gospel Thought Word Deed. Aggravation of them in General Multitude Greatnesse Special the kindes of sin Particular the circumstances Punishments External in our Bodies Friends Estates Names Internal in respect of blessings Natural Spiritual Eternal of Losse Paiâ— Next to Confession Petition may succeed but for the better connexion of these two 't is requisite that they be joyned together by some fitting Transition The most natural and genuine matter for which may referre to some one of these heads Either 1. A Profession of our shame and sorrow in the consideration of our many sinnes and the punishment due unto them 2. An Expression of our desire to renounce our own righteousnesse to fly utterly out of our selves 3. A promise of greater care and strictnesse in our wayes for the future 4. A brief Application unto our selves of such mercies and promises as do belong unto those that believe and repent For the chief heads of Petition we are directed in the Lords Prayer that being given us as a Summary or brief Model wherein are conteined the most principal and necessary materials of all our desires That which is accounted the first Petition Hallowed by thy name doth more especialy concerne the chief end of all our desires namely the glory of God and is there set down to teach us what we are principally to intend and aime at in all those prayers that we make either for our selves or others The three next clauses do concerne the obtaining of good The first of them for the sanctifying of our hearts and natures into which we wish that his Kingdome may come The second for the obedience of our lives Thy will be done on earth as it is in heaven The third for the necessities of this present life Give us this day our daily bread The three last Petitions do concern the removal of evil The first of them being against the evil of Sin Forgive us our trespasses The second against the evil of Tentation Lead us not into tentation The last against the evil of Punishment Deliver us from evil All of them being in the plural number Our Father and Give us and Forgive us c. which shews our duty to petition for others as well as our selves and then the whole Prayer is sealed up with this Argument For thine is the Kingdome the Power and the Glory for ever and ever Amen Wherein we acknowledge that it is he alone who is able to grant our requests thereby teaching us to back our Petitions with such arguments as may serve to strengthen our belief concerning the successe of them So that according to this pattern the chiefe materials of our desires the order only being made more suitable to the precedent method observed in our Confession may be thus analyzed All Petition is either For our Selves Supplication Deprecation against the evill of Sin in respect of its Guilt Pardon Evidence Power Temptation by Our corrupt natures The Devill The World Punishment Comprecation for good Spiritual Sanctification of our natures in the Inward Man Outward Man Obedience of our lives by our Performance In all duties of Law Gospel Continuance In all duties of Law Gospel Increase In all duties of Law Gospel Temporal Provision for us Protection of us For others Intercession In General The Catholike Church In special Ordinary for the Nations Vncalled Infidels Jews c. the Nations Called Allies Oâ—rown Nation Occasional in times of Warre Famine Pestilence In particular Ordinary for all relations of Order Publike and Political Private or Oeconomical Freindship and Enmity Neighbourhood Occasional for the afflicted in Minde Body This part should be connected to the next by some such Transition as may fitly serve to seal up the one and begin the other which may be taken either 1. From our Confidence of obtaining the things we desire by our experience of those former mercies we have already enjoyed 2. From the danger of ingratitude in hindering the successe of our Petitions The cheif materials to be insisted upon in our Thanksgiving are reducible under these two generall heads Either Enumeration of mercies or Amplification of mercies Mercies to be Enumerated are either Ordinary Temporall Private concerning Generally the whole mans Being Nature Birth Education Preservation More particularly our Soules Bodies Freinds Names Estates c. Publick in respect of Healthful seasons Fruitfull seasons Peaceable seasons Spirituall Election Redemption Vocation Justification Sanctification Hope of Glory Occasionall for some particulars Preservation of our selves in soule body others in soule body Recovery of our selves in soule body others in soule body Deliverance of our selves in soule body others in soule body Amplified Generally by their Multitude Greatnesse in respect of Giver Receiver Continuance Particularly by their Circumstances Degrees Contraries The Conclusion should consist of some such Doxologies as may help to strengthen our Faith and leave some impression upon our affections This may serve for a Scheme of Method comprehending all the chief parts according to a fitting order for the regulating of our thoughts in this duty If there be any that should deny the use of Method and the like helps as being humane inventions such persons will not deserve an answer They may as well account the rules of reasoning and dispute to be unlawful reducing all to their own Enthusiasmes and so are not capable of being dealt with in any way of debate 3. The third thing to be enquired into is Expression which will of it self naturally follow upon such a preparation of matter and method But because the language of Canaan the stile of the holy Ghost is undoubtedly the fittest for holy and spiritual services with which for divers reasons we should labour to be familiarly acquainted therefore we should rather chuse where we may to speak in
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
is the Nation whose God is the Lord and the People whom he hath chosen for his own inheritance Verse 20. Ps. 35.27 Ps. 36.7 Our help and our shield Who hath pleasure in the prosperity of his servant How excellent is thy loving kindnesse O God therefore shall the sons of men put their trust under the shadow of thy wings Verse 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drink of the river of thy pleasures Verse 9. For with thee is the fountain of life and in thy light shall we see light Psal. 46.1 Our refuge and strength a very present help in trouble Psal. 63.3 Whose loving kindnesse is better then life Psal. 65.8 Who maketh the out goings of the morning and evening to rejoyce Verse 9. Who visiteth the earth and watereth it and greatly enricheth it with the river of God Vers 10. Who maketh it soft with showers and blesseth the springing thereof Vers. 11. Who crowneth the yeare with his goodnesse and his paths drop fatnesse Vers. 13. Who cloatheth the pastures with flocks and covers the valleys with corne Psal. 66.9 Who holdeth our soul in life and suffereth not our feet to be moved Psal. 72.4 Who shall judge the poore of the people and save the children of the needy and shall break in pieces the oppressour Vers. 12 He shall deliver the needy when he cryeth the poor also and him that hath no helper Vers. 13. He shall spare the poor and needy and shall save the souls of the needy Vers. 14. He shall redeem their soul from deceit and violence and precious shall their blood be in his sight Ps 37.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee Ver. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever Psal. 80.1 The shepherd of Israel Psal. 89.17 Who art the glory of our defence and in whose favour our horne shall be exalted Vers. 18. For the Lord is our defence and the holy one of Israel is our King Psal. 91.2 He is my refuge and my fortresse my God in him will I trust Vers. 4. He shall cover me with his feathers under his wings will I trust his truth shall be my shield and buckler Ps. 103.3 Who forgives all our iniquities and heals all our diseases Vers. 4. Who redeemes our life from destruction who crowneth us with loving kindenesse and tender mercies Vers. 6. Who executeth righteousnesse and judgement for all that are oppressed Thou art good and thou dost good Ps 119 68 Ps. 145. Who is greatly to be praised and whose greatnesse unsearchable Who preserveth all them that love him Vers. 20. Isa. 40.11 Who shall feed his flock like a Shepherd and shall gather his Lambs with his armes and carry them in his bosome and shall gently lead those that are with young Isa. 51.3 Who will comfort Sion and build her waste places making her wildernesse like Eden and her Desert like the garden of the Lord so that joy and gladnesse shall be found therein thanksgiving and the voice of melody Vers. 5. Whose righteousnesse is near and his salvation gone forth whose armes shall judge the People the Isles shall wait upon him and in his arme shall they trust That pleadeth the cause of his people Vers. 22. Jer 14.8 The hope of Israel the Saviour thereof in the time of trouble Jer. 16 19. O Lord my strength and my fortresse and my refuge in the day of affliction to whom the Gentiles shall come from the ends of the earth and shall say surely our fathers have inherited lies vanity and things wherein there is no profit Besides whom there is no Saviour Hos. 13.4 Acts 14 17 Who leaveth not himselfe without a witnesse unto all the Nations of the world doing them good giving them raine from heaven and fruitful seasons filling their hearts with food and gladnesse Act. 17.28 In whom we live move and have our being Eph. 1 3. Who hath blessed us with all spirituall blessings in heavenly places in Christ. Eph. 2.4 Eph. 3.14 Who is rich in mercy The Father of our Lord Jesus Christ of whom the whole family in Heaven and Earth is named 2 Thes. 2.16 Our Father who hath loved us and hath given us everlasting consolation and good hope through grace 1 Tim. 4.10 1 Tim. 6.17 Hebr. 13.20 Who is the Saviour of those that believe The living God who giveth us richly all things to enjoy The God of peace who brought again from the dead the Lord Jesus Christ that great Shepherd of his sheep through the blood of the everlasting Covenant 1 Pet. â— 10 The God of all grace who hath called us into his eternal glory by Christ Jesus Rev. 15.3 The King of Saints whose works are great and marvellous and his wayes just and true There may be divers the like expressions of each kinde collected from severall places of Scripture Of some or more of these the first and chief material of a Preface should consist These several kinds may be variously intermixed according as divers occasions shall require The Scriptures do afford sundry examples to this purpose Neh. â— 5 Dan 9.4 O Lord God of Heaven the great and terrible God that keepeth Covenant and mercy for them that love him and observe his Commandments Psal. 46.7 Isa. 43.3 The Lord of hosts the God of Jacob our refuge The Lord our God the holy one of Israel our Saviour Verse 14. The Lord our Redeemer the holy one of Israel Isa 45.21 Who is a just God and a Saviour and there is none besides him Isa. 49.26 The Lord who is our Saviour and Redeemer the mighty one of Jacob. Isa. 54.5 Our Maker and our Husband whose Name is the Lord of Hosts our Redeemer the holy one of Israel the God of the whole Earth Our Father which art in Heaven Mat. 6.9 I have been the larger in the recital of such passages because they will not only afford us matter for a Preface but supply us likewise with divers proper Arguments upon several occasions for the exciting of our faith and fervency in the businesse of Petition II. The second Material in a Preface to be joyned with the former is some general acknowledgement of our own unworthinesse as that Gen. 18.27 we who are but dust and ashes Gen. 32.10 Lesse then the least of all his mercies Job 13.25 As leaves driven to and fro and as dry stubble Psal. 14.3 Altogether abominable and filthy Psal. 22.6 Wormes and no men Psal. 95.7 The people of his pasture and sheep of his hands Ps. 103.15 Whose dâ—yes are as grasse as the flower of the field so he flourisheth Verse 16. When the winde passeth over it it is gone and the place thereof shall know it no more Psal. 144.3 Lord what is man that thou takest knowledge of him or the sonnâ— of man that thou makest account of him Verse 4.
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
creatures all things being put under his feet yet this corruption of our nature hath now made us become more vile then the beasts that perish 'T is the root and the fountaine of all other sin from whence every actual abomination does proceed Atheisme and Pride and basenesse and cruelty and prophanenesse and every other vice which the most wicked wretch in the world is guilty of doth proceed from hence Hell it self which is the proper place of sin is not more full of sin for the kinds of it then our natures are If there be any particular sin which we have not fallen into in our lives 't is not for want of corrupt principles and dispositions in our natures which do incline us to all but by reason of Gods restraining or renuing grace which hath as yet with-held us from them without which we should break out into as great abominations as were ever committed by the vilest of the sons of men All that pravity and basenesse which fils up every part and power about us are but diffusions of our Original corruption what a world of mischief is there in our several parts our Wills Affections our Tongues Eyes And yet all these are but as little rivulets The fountaine or rather the Sea that feeds them is our corrupted nature 'T is this that fils us with enmity against all spiritual truths and Ordinances makes us what we should tremble to think of haters of God though he be the God of our life and of our happinesse in whom we live and move and have our beings Hence is it that when we would do good evil is present with us that we have a law in our members rebelling against the law of our mindes and bringing us into captivity to the law of sin 'T is this that makes us like corrupted vessels to pollute all the gifts that are poured into us those graces and abilities which from God are bestowed upon us pure and excellent when they are by us put forth in duties are not without some favour of our own corruption This containes in it not only an utter deficiency of all good but also a loathing and disliking of it Not only a liablenesse to evil but also an inherent propension and strong desire to it All which is as natural to us as blacknesse to an Ethiopian and like the fretting Leprosie adheres to our natures with so much pertinacy that it cannot be utterly removed while we are on this side the grave till these our earthly tabernacles shall be dissolved No sope or nitre can purge it The general deluge could not wash it away that swept away sinners indeed but not one sinne Neither shall the fire of the last day cleanse it It does totally overspread both our Inward man Outward man 1. Our Inward man is hereby depraved both in respect of 1. Understandings 2. Consciences 3. Affections 4. Wills 5. Memories 1. Our Vnderstandings are hereby become full of vanity inconsideratenesse ignorance neither knowing nor enquiring after God Every thought and imagination of the heart being only evil and that continually So that we are not of our selves sufficient to think any thing that is good being given over to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minde void of judgement not liking to retaine God in our knowledge Becoming vain in our imaginations having our wicked hearts darkened Being wise to do evil but fooâ—ish to that which is good Counting the things of God foolishnesse Being carnally minded which is enmity against God For it is not subject to the law of God neither indeed can be Full of pride prejudice and contradiction against all sacred truths setting up our own imaginations and fleshly reasonings against the spiritual notions that are dictated to us Being alienated from the life of God through the blindnesse that is in us 2. Our Consciences are hereby become full of stupidity and insensiblenesse past feeling being feared as with an hot iron Altogether defiled Not performing their office of bearing witnesse accusing or excusing us rightly according to several occasions Being deaf unto every holy suggestion of Gods Spirit secure against all the threats and judgements of the Law 3. Our Hearts and Affections being evil from our youth full of wicked policies and unsearchable deceits Deceitful above all things and desparately wicked who can know them Full of lustings against the Spirit of God Sending forth evil thoughts murthers adulteries fornications thefts false witnesse blasphemies full of folly and madnesse preferring empty transitory contentments before those great matters that concerne our eternity Altogether obdurate against the means of grace not to be wrought upon either by hopes or feares by mercies or judgements slighting the threats of God undervaluing his promises distrusting his power abusing his patience quickly revolting and backsliding from every holy desire Who can say I have made my heart clean I am pure from my sins 4. Our Wills have now lost their first native freedom making us become servants unto sin Bringing us into bondage unto corruption Being full of loathing and aversnesse full of enmity and obstinacy against any thing that is good Casting Gods laws behinde our backs and hating to be reformed 5. Our Memories being naturally very unfaithful and slippery in letting out things that are good but very tenacious in evill matters II. Our outward man which was at first created with a kinde of divine Majesty above the other creatures is now become weak and vile exposed to all manner of infirmities diseases sins So that we are all over nothing else but a body of sin and of death our members being instruments of unrighteousnesse Eyes full of Adultery Pride Envy Eares uncircumcised deaf unto every holy suggestion easily open and attentive to vanities lies slanders Tongues unruly and full of deadly poyson conteining a world of iniquity defiling the whâ—le body setting on fire the course of nature being themselves set on fire of Hell Given to unsavory unedifying discourses revilings prophanenesse blasphemies That which should be our glory the best member that we have is by this Original corruption become the worst defiling all the rest Our Throat being as an open sepulchre with our tongues we use deceit the poison of aspes is under our lips Our mouth is full of cursing and bitternesse our feet are swift to shed blood destruction and misery are in our wayes and the way of peace have we not known there is no fear of God before our eyes All which will yet appear more deformed and loathsome if we look upon our own natures in the rage blasphemies basenesse madnesse of other mens lives There being not any kinde of evil which either man or devil hath committed but there are in our natures the principles and inclinations to it The best of us being by nature as bad as the worst of
sinners To which may be added our aptnesse to slight and undervalue the thought of this Original corruption though it hath already brought so much mischief upon all mankinde wholly depraved us in our faculties and principles and spread a curse and deformity upon the whole creation CHAP. VIII The enumeration of actuall sins both Nationall and Personal against the Law and Gospel and particularly against the first Commandment IN the Enumeration of sins next to Originall we are to acknowledge our Actual transgressions which flow from the other as acts do from their habits These in the generall are distinguishable into sins National and Personal of Omission and Commission in thought word and deed the particulars of which do referre to some kinde of breach against the Law First Table Second Table Gospel and may properly be enumerated under those heads to which they appertain Every commandment having in it both a Positive Negative part and comprehending the obedience of the whole man But now because it may be sometimes convenient to make a distinct recitall of National sinnes therefore we ought to be observant and prudent in the choise of fitting matter to this purpose There are three things that will raise a sin to a publike guilt and make it become National 1. Common practice 2. Publick establishment or connivance 3. General insensiblenesse These are variously applicable according to the condition of several times both to offences against the first and second Table As Idolatry Superstition Heresie Prophanenesse Incouragement to wilde and desperate errors Ingratitude and unfruitfulnesse under publike and common mercies security and inadvertency under all those various dispensations that befall us inconsideratenesse of the day of our visitation and the things that concern our peace loathing of our spiritual Manna breach of our publike and solemn Engagements Blood-guiltinesse Cruelty Injustice Oppression Perfidiousnesse Bitternesse A spirit of Disobedience Confusion Giddinesse in respect of Civil order c. Hitherto appertain the iniquities of our fathers and of all publike orders and degrees of men Our Kings our Princes our Priests which ought upon some special occasions to be acknowledged and bewailed But these are not reducible unto any particular Catalogue because they do continually vary according to several times In the enumeration of Personal sins a man ought chiefly to insist upon those particulars whereof he is more especially guilty But withall he should know and upon severall occasions be able to reckon up the species and kindes of all sins These may best be discovered by looking upon the divine law according to its latitude and fulnes examining what is therein Injoyned Forbidden concerning either the duties of Piety towards God in the first Table or the duties of Charity towards our Neighbour in the second Table The first Commandment does forbid the not having Jehovah alone for our God and consequently the not knowing not believing not adhering not submitting to him The not behaving ourselves towards him in all respects as our God So that we sinne against this by ignorance when we do not labour after such a measure of knowledge in divine truths as is proportionable to the callings wherein we are the time and means which we have had When we do not desire the knowledge of Gods wayes Being content to sit in darknes and in the region and shadow of death Not endeavouring to acquaint our selves with his Power Majesty Justice Mercy Wisdome Unchangeablenesse and those other Attributes of the Divine nature Not searching the Scriptures proving the things that are more excellent When our knowledge is only literal and uneffectual not working answerable obedience in our lives when we are not careful to observe and consider and treasure up in our hearts those holy truths which at any time have been discovered to us But suffer them to slip from us by inadvertency or forgetfulnesse Not ruminating upon them or recalling them to minde according to our several occasions By Infidelity when we do not assent unto his law as being holy just and good Not labouring to strengthen our faith in his holy Attributes and Word Not so firmly believing his threats and judgements as to be humbled therby Or his Promises as to be invited by them unto newness of life By Diffidence not adhering to him with all our hearts not casting our burden upon him Not trusting him in the want of outward means full of carking and solicitous thoughts Apt to put our confidence in armes of flesh broken reeds lying vanities By want of Love not loving of him with all our affections and might preferring the love of our selves of pleasure riches honour and the like earthly vanities before the infinite and absolute good that may be found in him Suffering our shame worldlinesse security hopes fears dependancies want of leisure and such like poore respcts to seduce our affections from him and to hinder our communion with him Loving his creatures his enemies any thing rather then himself forsaking the Fountain of living waters and hewing out unto our selves broken Cisterns that will hold no water Spending our time and our money for that which is not bread and our labour for that which satisfieth not By want of zeale not being zealous for his glory in the forward and cheerful use of such meanes whereby it may be promoted in a fervent and resolute opposition of those things that may hinder it in an hearty sense and sorrow for those reigning corruptions either publike in the times or private in our own souls whereby it hath been abused wronging good causes either by our lukewarmnesse or else by our blinde indiscreet zeale By want of rejoycing in him not serving him with gladnesse of heart Not rejoycing in the Lord Not finding any such relish in his holy Word and Ordinances whereby they may seem sweeter then the honey and the honey-combe but rather counting his wayes grievous and burdensome unto us By Vnthankfulnesse for those great mercies which are freely bestowed upon us not rendering unto the Lord according to the benefits we receive failing in the acknowledgment of them letting them slip by us without any regard or notice Being too apt to ascribe Gods blessings unto our owne deserts and endeavours Sacrificing to our own nets Subject to forget his favours though he doth renew them every moment And amongst those few that we do take notice of and remember yet our thankfulnesse for the receipt of them is no way proportionable to our importunity in the want of them Expressing our slighting of them even in our very thanksgiving for them Not mentioning them with any hearty sense or affection Not willing to acknowledge them by charity towards his distressed members according to our abilities and opportunies But rather returning evil for good and hatred for his good will Like Jeshurun waxing fat and kicking with the heele Abundance
making us wanton and contemptuously to spurne at his laws Lading and wearying him with our sins whilest he does continually heap upon us his unwearied mercies By our Impatience under those small crosses that are justly inflicted upon us Not behaving our selves humbly and cheerfully under Gods fatherly chastisements Not accepting the punishment of our iniquity though it be much lesse then we have deserved Not bearing the indignation of the Lord as considering how we have sinned against him Being subject to murmuring and repining to fainting and despaire to seek help and deliverance by unlawful means By want of submission and obedience unto him according to our duty and profession very inconstant in our holy services temporary and by fits subject to backslide and revolt upon every slight temptation Our goodnesse being as the morning cloud and as the early dew which passeth away Not Vniversall in our obedience but partial and by halves apt to pick and chuse in our duties according as they may best suite with our own humours and the course of the times not having respect to all his commandments Not hating every false way Not hearty and sincere in our performances doing them with all our might but Hypocritically Perfunctorily Negligently By our not fearing of God according to the infinite power justice majesty of the divine Nature or according to those manifold sinnes whereby we have provoked his wrath Behaving our selves with much security and inadvertency under all the various dispensations of his providence as if we our selves were not at all concerned in them Not regarding the works of the Lord nor considering the operation of his hands still going on after the imagination of our own hearts as if we had made a Covenant with death and with hell were at an agreement very apt to promise to our selves peace and impunity though we do still persevere in our wonted rebellions very subject to slavish worldly fears of men that shall die and the sons of men that shall be made as grasse Forgetting the Lord our Maker who stretched forth the heavens and laid the foundations of the earth Not grieving when he strikes us refusing to receive correction though he does consume us making our faces harder then a rock and refusing to return By not demeaning our selves humbly before him according as our own vileness and the greatnesse of his mercy does require Behaving our selves in our general course as if we were desirous to live without God here and content to be annihilated hereafter so we might but in this world enjoy the pleasures of sin for a season CHAP. IX Sins against the second Commandment THE Second Commandment does concern the Manner and Means of Gods worship Against this we sinne not onely by representing and worshipping of him in Images but also by entertaining grosse mis-conceits of the divine nature by mixing any will-worship superstition or our own inventions with his service when we do not serve him after such a way as is agreeable to his nature and required in his word that is not in spirit and truth Not with uprightnesse sincerity cheerfulnesse 1. It will here concern us to examine how exceedingly we have failed in the manner of those good duties which we have attempted How much aversenesse there is in us from setting about them How much distraction and benummednesse of spirit in the performance of them How much impotency and wearinesse in the Continuance of them How much pride unspiritualnesse formality want of relish deadnesse uncomfortablenesse there is mixed with our best services Serving God with feigned lips Drawing neer to him with our mouthes and honouring him with our lips when our hearts are far from him Resting our selves in the meer outsides of duties when we do not enjoy any Communion with God in them 2. We ought to examine our failings in respect of the means or kindes of divine worship Our carelesnesse to keep our selves close in a constant holy communion with God by the right use of all his sacred Ordinances 1 Prayer both Private Publike 2 Ministery of the Word 3 Receiving of the Sacraments 1. Our Negligence in setting any solemn time apart for our secret devotions betwixt God and our souls Omitting them upon every trivial occasion or slight pretence of businesse Our carelesnesse in the private observance of this duty with our families and neer relations and in publike with the Congregation Our approaching before God without that preparation reverence or attention as becomes such vile creatures speaking to so great a Majesty Regarding iniquity in our hearts not calling upon him in truth Flattering him with our mouthes and lying to him with our tongues when our heart is not right with him Not Confessing our sins with that sorrow shame and confusion of face as having thereby so much dishonoured his glorious name and endangered our own salvations Being rather apt to cover our transgressions with Adam by hiding our iniquity in our bosome Or if we do acknowledge them yet we are not careful to forsake them but do still go on in a continuall round of confessing and committing committing and confessing again Failing very much in the Matter of our Petitions not asking those things which are according to his will Apt to make our prejudicate opinions and passionate wishes the subject of our Prayers instead of the holy and unchangeable will of God For the manner of them not with faith and fervency as being truly sensible of our own wants or as if we did really beleeve this duty to be an effectuall means for the supply of them Not tenderly affectionate in our forgiving of others or our interceding for them In our thanksgiving not mentioning the favours we have received with any such hearty sense of them as may stir up in our souls cheerfulnesse love gratitude Not praising God with our whole hearts and all that is within us Coming before him with customary devotion rather to satisfie the scruples of a natural conscience then out of any true love to this duty it self or experimental evidence of comfort to be had by it our hearts being apt to wander from him even whilest we are speaking with him to think but lightly of him whilest we pretend much honour to him Not retaining any taste or relish of these duties after they are ended Not living suitably to them Not taking notice how God does answer our Prayers in the several passages of his Providence towards us 2. For the Ordinance of Preaching the Minister does herein offend by being negligent and slothful in his calling not preaching with that constancy faithfulnesse simplicity judgement authority courage demonstration of the Spirit as he should The People by neglecting to hear and read the Word according to their severall opportunities By not preparing themselves for this holy exercise Not coming unto it with hungring and thirsting desires and loving
beleeving prizing it as being of such great efficacy and necessity for our everlasting well-beings able to save our souls Bringing with them much carnal security which makes them without any desire or care to profit by it much impenitence and hardnesse of heart Not without some secret resolutions of continuing in their former courses whatever shall be said to the contrary Many worldly cares and thoughts with high conceits of their own sufficiencies prejudice against their Teachers curiosity not to learn but to censure itching ears rather to please the fancy then reforme the life Not hearkning to it without much irreverence distraction infidelity misapplication obstinacy dulnesse wearinesse Not receiving it into a good and honest heart with desire to retain and practise it Not careful after they have heard it to root and fix it in their hearts by Prayer Meditation Conference Not expressing the fruits of it in their conversation slighting those many gracious opportunities wherein God hath reached forth unto them the proffers of mercy and salvation and though he hath with much patience waited for their amendment yet they have still hardened their hearts and notwithstanding the former and the latter raine do remain like dry stakes in an hedge barren and fruitlesse without any spiritual life or growth answerable to the means which they have had 3. For the Sacraments Baptisme Supper of the Lord. Our slighting and renouncing that Covenant which we made in Baptisme abusing that good profession which we have professed before many witnesses Not walking as those that have been received into the bosome of the Church and distinguished from others that are without Not fighting against the world the flesh and the Devil as becomes such as are listed into the number of Christs faithful souldiers and servants And so for the Sacrament of Christs body and blood our not hungring and thirsting after it not partaking of it so frequently as our necessities and opportunities have required When we have approached unto it have we been careful beforehand to set any solemne time apart for the fitting of our selves unto so holy a work have we not been unwilling to ransack and examine the secret corners of our hearts to finde out and to purge out those particular bosome-sins unto which our natures do most incline us after a more especial manner to excite and stir up in our selves the graces of Gods holy Spirit to renue those conditions of the Covenant required on our parts Faith and Repentance In the receiving of the Sacrament have we noâ— been too apt to slight and dis-esteem it as if iâ— were but an empty common ceremony have we behaved our selves with so much fear and reverence as might become such a sacred mystery with such spiritual joy and delight aâ— should be in those who are fit guests for thaâ— table After the receipt of it have we not quicklâ— forgotten our good resolutions relapsed intâ— our old sins again not feeling or regarding anâ— such comfort or profit as is promised to thâ— right partaking of this ordinance have we noâ— often eat and drunk unworthily and consequenâ—â—ly eat and drunk judgement to our selves becoming guilty of the body and blood of Christ doing that horrid act which we so much detested in the Jews crucifying again our blessed Saviour and by slighting the proffers of mercy in this Sacrament doing as much as in us lies to make his Passion of none effect CHAP. X. Sins against the third and fourth Commandment THe third Commandment does forbid the abuse of Gods name By the Name of God we are to understand any thing whereby he may be known as his Titles Attributes Ordinances Works So that we sin against this Commandment by wicked Oaths Cursed execrations unlawfull Vowes every light irreverent mention of God all such idle words as do no way tend to the sanctifying of his name By breaking the Vow of our Baptisme neglecting all those good promises and resolutions which since we have made Dealing falsly in our Covenants when our heart is not set aright and our spirit not stedfast with God By our not acknowledging and effectual remembrance of his holy titles and attributes as we have had occasion Not delighting to speak good of his name and to make his praise glorious By an irreverent and customary mention of his great and glorious name upon trivial occasions By our not thinking and speaking of his word so frequently with that holinesse and reverence as we should sometimes pretending to declare his statutes and to take his Covenant into our mouths whereas we hate instruction and cast his Law behinde us By our Carelesnesse in vindicating the glory of his Name and truths when they are vilified by others By prophaning our profession of Christianity with an unholy conversation Not behaving our selves so sincerely in regard of God nor so inoffensively in respect of men as we should By defacing his glorious image instamped upon us in our Creation Becoming more vile and foolish then the beasts that perish In our regeneration relapsing into the sins of our unregeneracy Not walking worthy of that vocation whereunto we are called By our carelesnesse in discovering and acknowledging the divine power and wisdome in those special passages of his providence which befal us The fourth Commandment does forbid all carelesnesse in sanctification of Sabbaths Ordinary Extraordinary So that we sin against this when we do not remember to keep the Lords day holy that is when we are not mindful beforehand to prevent and avoid all such businesses as may distract us in those duties that belong unto this day When we our selves do not rest from our usual works and sinful desires but mis-spend much of that precious time in idlenes and vanity or else satisfying our selves in a superstitious customary observation of the outward rest without regarding the means or the works of sanctification When we are not careful to prepare our selves for publike duty by praying for Ministers in general that God would endow them with fitting gifts and abilities prospering their endeavours by giving happy successe unto their Ministery More particularly for the Pastor to whose charge we belong that God would direct him to speak unto our hearts and consciences When we are careless in the performing of our publike duties not with so much reverence sincerity spiritualnesse attention as we should When we are negligent in looking to those that are under us who by our carelesness or connivance may be incouraged to the Prophanation of this day When we faile in those private duties thâ—â— concern the Sanctification of the Sabbath Meditation of the Word we hear Searching the Scriptures to prove the truth of it Application of it to our selves examining our own hearts private prayer conference whetting the Law upon one another mutually exhorting and stirring up each other unto holy duties contemplating the creatures and the Providence of God
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
After much consideration and debate with our own hearts Against our own experience and observation of many judgements that have been inflicted upon such a sinne Against many examples much patience the means of remedy in which respects the sins of men are much worse then those of the devil for he never sinned against example being the first offender nor against patience being immediately upon the first offence cast into hell nor against remedy there being no possible means allowed him for his recovery Out of base ingratitude against the frequent and favourable motions of the blessed Spirit Despising the riches of Gods goodnesse and forbearance and long-suffering whereby we should have been led to repentance After frequent relapses which do multiply the guilt of sin like the increase of figures though the first fault be but as one yet the second relapse makes it as ten the third as an hundred the next as a thousand and so on according to this multiplied proportion Out of presumption and forestalling of pardon making the mercy of God to lead us unto sin Out of much obduratenesse and pertinacy casting his laws behinde our backs and hating to be reformed Drawing iniquity with cords of vanity and sin as it were with cart-ropes Treasuring up wrath against the day of wrath as if we would weary God with our iniquities with much forwardnesse and constancy notwithstanding the great trouble and difficulty there hath been in the service of sin without any or with very small temptation with much cheerfulnesse and delight as if there had been pleasure in destruction with much eagernesse and desire drinking inquity like water working all uncleannesse with greedinesse with an high hand as if we would reproach the Lord refusing to return unto him with mad impudence provoking God to his Face as if we were stronger then he 7. The Time when Not only in our childehood but in our man-hood not only when we sate in darknesse in the dayes of our unregeneracy but since he hath called us into his marvellous light since the glorious Gospel hath shined into our hearts having perhaps but lately suffered under such an affliction and received such a special deliverance upon which we did renew our Covenant with God by fresh resolutions of strict and circumspect walking Each of these circumstances may be otherwise more largely amplified according to the several natures of those sins to which they are applied in our confessions but by that which hath been already said it may sufficiently appear how the distinct understanding and consideration of them may be very useful in this businesse CHAP. XIV Of our acknowledging the punishments that are due to sin WHen we have thus acknowledged our sins by an Enumeration and Aggravation of them we are in the next place to own the punishments that are due unto them thereby the better to affect us with sorrow and indignation at those evil courses which will expose us to so many fearful dangers That thus remembring our doings which were not good we may loath our selves for our abominations Acknowledging that we are not worthy the least of his mercies or truth that he hath shewed unto us Desiring to abhorre our selves and repent in dust and ashes Thus the Prodigal in his submission to his father first he acknowledges his offence I have sinned against heaven and against thee and then he ownes the punishment And am no more worthy to be called thy son There being a natural consequence betwixt these two For if God spared not the Angels that sinned but delivered them into chaines of darknesse to be reserved unto judgement if he spared not the old world but brought a flood upon them if the cities of Sodom and Gomorrah were turned into ashes being condemned unto a dreadfull overthrow that they might be examples to those that after should live ungodly if God spared not the natural branches but cut them off for their disobedience and unbelief we may certainly then conclude that though sentence against other evill works be not executed speedily yet they shall not go unpunished But evill shall hunt the wicked person to overthrow him And therefore besides the confession of our sins it is also requisite that we own and acknowledge the punishments that are due unto us for them Now these punishments are either External Internal Eternal 1. The External are those that concern the outward man either in Body Friends Name Estate 1. In our Bodies 'T were but justice if God should deprive us of our health if he should smite us with a consumption and a feaver with an inflammation and an extream burning with the botch of Egypt with the Emrods and with the Leprosie whereof we cannot be cured if he should send upon us sore sicknesses and of long continuance if he should suffer us with Job to be so wholly overspread with sores that we should become loathsome to our own selves That we should chuse strangling and death rather then life It were but justice if he should strike us blinde or deaf or lame if he should take from us those senses by which we have so much dishonoured and provoked him if he should deprive us of those limbs and members which we have used as instruments of sin and weapons of unrighteousnesse 2. In respect of our Friends We might justly expect that God should cast us into a forlorn destitute condition when there should be none to relieve or pitty us He might take from us the help and comfort of our Friends either turning their hearts against us or depriving us of them by death 3. In regard of our Names and Credit He might give us over to those notorious scandalous censures by which we should be made ashamed to live and afraid to die He might justly make us an astonishment and a proverb and a by-word amongst all Nations To be laughed to scorn and had in derision of them that are round about us He might blot out our names from under heaven 4. For our Estates If God should lay judgement to the line and righteousnes to the plummet he might number every one of us to the sword and to captivity and to ruine Depriving us of our liberty peace plenty It were but justice if he should suffer us to be shut up in some prison or dungeon where we could not enjoy the mercies that we possesse If he should lead us into captivity sell us unto some cruell slavery and bondage Scatter us abroad amongst all the Kingdoms of the earth Causing us to wander about in sheep-skins and goat-skins being destitute afflicted tormented Being dispersed in the deserts and mountains in dens and caves of the earth If he should take from us that peace quietness comfort which we have formnrly enjoyed filling us with confusion and trouble giving us over to the rage and malice of our enemies Causing the Sun to go
That he would sanctifie to us the knowledge we have already attained that it may not be idle and ineffectual but may produce in our lives answerable obedience that we do not with-hâ—ld any truth in unrighteousnesse That he would open our hearts to believe all those truths revealed in his Word that he would inable us to take diligent heed lest there should be in any of us an evill heart of unbelief in departing from the living God That we may firmly assent unto his promises and threats and as we do professe our selves to believe in God so we may be carefull to maintain good works That we may not rely on such outward means as cannot help us but in all our wants and troubles we may place our chief confidence on him as knowing that he is infinitely wise powerful merciful both able and willing to succour us that when we know not what to do our eyes may be upon him That in our greatest exigences when we are in a state of darknesse and can see no light we may then trust in the name of the Lord and stay upon our God That we may still cast our burden upon him and abide under the shadow of the Almighty Committing our wayes unto the Lord Being careful for nothing but in every thing by prayer and supplications make our requests known unto God who careth for us and will never leave or forsake us That we may labour to stirre up and strengthen our hope in him such hope as may be well grounded and will not make us ashamed of which we may be alwayes able and ready to give answer to every man that asketh us a reason That we may look more at the things which are not seen then at those things which are seen That in times of fear and danger we may fly for refuge to lay hold on the hope set before us which hope may be as an Anchor of the soul both sure and stedfast That no condition or temptation may make us cast away our confidence That we may give all dilligence to make our callings and elections sure To clear unto our selves the evidences of our own everlasting well-beings That we may love the Lord our God with all our heart with all our soul and with all our might so farre above that natural affection which we do bear to those other things whether father or mother wife or children brethren or sisters yea and our own lives also that we may be said to hate and despise them in comparison of him That our love may abound yet more and more in knowledge and in all judgement that we may approve the things that are excellent That we may delight in all those holy duties whereby we may enjoy communion with him That we may earnestly long and thirst after the enjoyment of him when we shall come and appear before him That he would make us Zealous and fervent in all holy duties resolute and couragious in standing to the truth not to be deterred by hopes or fears Not wronging any good cause either by our cowardize or indiscretion Not resting our selves in a luke-warm profession being neither cold nor hot but being valiant for the truth and fervent in spirit Alwayes zealously affected in a good thing Not being ashamed of the Gospel of Christ which is the power of God to salvation considering what he hath said That if we shall be ashamed of him in this adulterous generation he also will be ashamed of us when he comes in the glory of his Father with his holy Angels That we may rejoyce and glory in the LORD placing our chief happinesse in a spiritual communion with him Serving him with joyfulnesse and gladnesse of heart Delighting greatly in his Commandments Finding more happinesse in the light of his countenance then in the increase of corn and wine preferring his loving kindnesse before life it self That he would make us more heartily sensible of those many great favours which are continually multiplied upon us That he would draw up our hearts to heaven in the acknowledgement of his bounty and goodnesse that our souls may blesse him and our desires may be alwayes towards him that we may be ready to talk of his loving kindnesse and to speak good of his name endeavouring to expresse our gratitude by the readinesse and cheerfulnesse of our obedience Seeking to glorifie his name by bearing much fruit unto him That we may be patient under his afflicting hand as considering that he is the Author as well of the evil we suffer as of the good we enjoy And shall we receive good from the hand of God and shall we not receive evil The greatest judgement that can befal us in this life is farre lesse then our deserts 'T is the Lords mercies that we are not consumed because his compassions faile not And then besides he hath promised that all things shall work together for the good of them that love him And though the cup may be bitter yet it proceeds from the hand of a Father That we may count our selves happy in what we suffer for righteousnesse sake because the Spirit of God and the Spirit of glory resteth upon us That we may rejoyce and glory in our tribulations as knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed Reckoning with our selves that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us That in all our sufferings we may trust in the living God committing our souls unto him who is their faithfull Creatour and righteous Judge That we may accept the punishment of our iniquity waiting upon God in the way of his judgements Being willing to put our mouths in the dust rather then to open them in murmuring against him Considering how unjust and unreasonable it is for a living man to complaine a man for the punishment of his sins And that it is rather meet to be said unto God I have borne chastisement I will not offend any more that which I see not teach thou me if I have done iniquity I will do no more I will bear the indignation of the Lord because I have sinned against him He does punish us lesse then our iniquities deserve Not dealing with us after our sins nor rewarding us according to our iniquities and we have no reason to repine at kinde and moderated corrections Though in some respects he hath chastened us sore yet he hath not given us over to death He doth not afflict willingly nor grieve the children of men and therefore we have great reason totally to submit and resigne up both our selves and affaires to be governed by his wise providence and to let the Lord do with us what
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
meet for repentance Labouring to draw nigh unto God by cleansing our hands and purifying our hearts 2. For faith that God would discover to us the great need of a Saviour and since he hath set forth his Son to be a Propitiation through faith in his blood and hath made him the authour of eternal salvation to all that obey him That he would win over our souls to an earnest endeavour of acquaintance with him and high esteem of him That God who commanded the light to shine out of darknesse would shine into our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ That he would make us more especially inquisitive after the saving experimental knowledge of him in whom are laid up the treasures of wisdome and knowledge whom to know is perfect wisdome and eternal life That he would count us worthy of his holy calling and fulfill in us all the good pleasure of his goodnesse and the work of faith with power that the name of the Lord Jesus Christ may be glorified in us and we in him That Christ may dwell in our hearts by faith that we being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that we may be filled with all the fulnesse of God That we may truly value the exceeding riches of his grace in his kindnesse towards us through Christ Jesus Glorying in his Gospel as being the power of God to salvation Counting all things but losse and dung for the excellency of the knowledge of Christ Jesus that we may win him and he found in him not having our own righteousnesse which is of the Law but that which is through the faith of Christ. That in all estates and conditions we may learn to live by faith 1. In regard of our temporal life with all the various uncertainties of it whether Prosperity that by this grace of faith we may keep our hearts in an holy frame of humility meeknesse dis-ingagement from the world and all outward confidences or Adversity wherein this grace may serve to sweeten our afflictions to support us under them teaching us to profit by them to bear them meekly to triumph over them assuring the heart that nothing befals us but by the disposal of Gods Providence who is infinitely wise and merciful and faithfull 2. In regard of Spiritual life both for our Justification that we may not expect it from our own services or graces Not having our own righteousnesse but that which is through the faith of Christ the righteousnesse which is of God by faith And so for the life of Sanctification that we may not live unto our selves but unto him who died for us and rose again That our conversation may be as becometh the Gospel of Christ standing fast in one spirit with one minde striving together for the faith of the Gospel Alwayes remembring that we are not our own but bought with a price and therefore should make it our businesse to glorifie Christ with our bodies and spirits which are his That he would work in us such a lively faith as may make us rich in good works that we may demean our selves as becomes our professed subjection to the Gospel of Christ walking worthy of that vocation wherewith we are called as becomes children of the light Being holy in all manner of conversation Putting on the Lord Jesus Christ Exercising our selves unto godlinesse Walking uprightly according to the truth of the Gospel Diligently following every good work Shewing out of a good conversation our works with meeknesse and wisdome That we may adorne the doctrine of God our Saviour in all things Considering that we are created in Christ Jesus unto good works that we should walk in them Having our conversation in heaven walking worthy of the Lord unto all pleasing being fruitfull in all good works That every one of us who professeth the name of Christ may depart from iniquity Because for this reason was the Gospel preached to those that are dead in sin that they might live according to God in the Spirit That we may give all diligence to adde to our faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity that these things being in us and abounding we may not be barren and unfruitful in the knowledge of our Lord Jesus Christ but may hereby clear up unto our selves the evidences of our calling and election That we may deny all ungodlinesse and worldly lusts living soberly righteously and godly in this present world looking for that blessed hope and that glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Considering that he shall be revealed from heaven with his mighty Angels in flaming fire to take vengeance on those that obey not his Gospel who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power when he shall come to be glorified in his Saints and to be admired of all them that believe in that day For if he that despised Moses law died without mercy under two or three witnesses of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant an unholy thing and hath done despight to the Spirit of grace That the God of all grace who hath called us into his eternal glory by Christ Jesus would make us perfect stablish strengthen settle us That we may continue in the faith grounded and setled and not be moved away from the hope of the Gospel being rooted and built up and stablished in the faith Laying aside every weight and the sin that doth so easily beset us and running with patience the race that is set before us Holding fast our profession without wavering that we may abide in Christ and his words may abide in us Continuing in the things which we have learned Being faithful unto the death that then he may bestow upon us a crown of life That the Word of Christ may dwell in us richly in all wisdome That we may grow in grace and in the knowledge of our Lord and Saviour Jesus Christ Being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God That we may be strong in the grace that is in Christ Jesus That having fought a good fight and finished our course and kept the faith we may receive that
faithfulnesse in destruction Shall thy wonders be known in the dark or thy righteousnesse in the land of forgetfulnesse Hear my prayer O Lord give ear unto my cry hold not thy peace at my teares O spare me a little that I may recover strength before I go hence and be no more seen I know O Lord that thy judgements are right and that thou in faithfulnesse hast afflicted me Let I pray thee thy merciful kindnesse be my comfort let thy tender mercies come unto me that I may live Thus does Job petition for himself Are not my days few cease then and let me alone that I may take comfort a little before I go whence I shall not return even to the land of darkness and the shadow of death And thus the Prophet Jeremiah Heal me O Lord and I shall be healed save me and I shall be saved for thou art my praise For the better strengthening of our faith and fervency in this desire there are such considerations as these He hath commanded us to call upon him in the time of trouble and hath promised to deliver us 't is in his power alone to kill to make alive to bring down to the grave and to raise up again He hath stiled himself the God of Salvation to whom belong the issues of death He can give powâ—r to the faint and to them that have no might increase of strength He has profest that the death of his Saints is dear and precious in his sight He hath promised to strengthen them upon the bed of languishing and to make their bed in their sicknesse He hath said that the prayer of faith shall save the sick He hath permitted us concerning his sons his daughters to command him thereby implying that in our intercessions for one another we may be as sure of successe as we are of those things which are in our own power to command To which may be added our former experience of his truth mercy in the like cases from all which we may be encouraged to come with boldnesse to the throne of grace that we may obtain mercy in the time of need But if he hath otherwise determined and the days of their warfare be accomplished that then he would fit them for death and make them meet to be partakers of the inheritance of his Saints in light that they may be willing to depart and to be with Christ which is far better then still to be exposed to the evil to come to sinful temptations paines and diseases of the body troubles and vexations of the vain world especially considering that now death hath lost its sting and is swallowed up in victory And that it was the end of our Saviours passion to deliver them who through the fear of death have been all their life-time subject to bondage That neither death nor life nor things present nor things to come shal be able to separate us from the love of God in Christ Jesus our Lord. That by this means we must be brought to enjoy the beatifical vision of God the blessed company of innumerable Angels and the spirits of just men made perfect That he would be pleased to shine graciously upon them with his favour and reconciled countenance to fill their hearts with such divine joyes as belong unto those that are heires of a celestial kingdome and are ready to lay hold on everlasting life That this light affliction which is but for a moment may work for them a far more exceeding and eternal weight of glory That when this their earthly tabernacle shall be dissolved they may have an house not made with hands eternal in the heavens That his blessed Angels may convey their soules into Abrahams bosome Now as in such cases we should thus intercede for others so likewise may we hence take fit occasion to pray for our selves That in the diseases and paines of others we may consider the frailties of our own conditions the desert of our own sins and may magnifie his special mercy in sparing of us so much and so long That we may be more seriously mindful of our later ends as knowing that he will bring us also to death and to the house appointed for all the living and that when a few dayes are come we shall go the way whence we shall not returne That we are but strangers and pilgrims in this world dwelling in houses of clay being here to day and not to morrow in the morning and not at night that our dayes on earth are as a shadow and there is none abiding our years passe away as a tale that is told Our life is but as a vapour that appears for a while and then vanisheth away coming forth as a flower that is suddenly cut down flying as a shadow that continueth not Our times are in the hands of God all our dayes are determined the number of our moneths is with him He hath appointed our bounds that we cannot passe Lord let me know mine end and the measure of my dayes that I may know how fraile I am So teach us to number our dayes that we may apply our hearts unto wisdome That he would give unto us the Spirit of judgement whereby we may discerne the true difference betwixt this spanne of life and the vast spaces of immortality Betwixt the pleasures of sin for a season and that everlasting fulnesse of joy in his presence Betwixt the vain applause of men and the testimony of a good conscience That in the present days of health and peace and prosperity we may treasure up for our selves such spiritual strength comforts as may hereafter stand us in stead when we come to lie upon our death-beds when all other contentments shall vanish away and prove unable to help us when the conscience of well-doing in any one action shall administer more real comfort to the soul then all our outward advantage or enjoyments whatsoever That our conversations may be in heaven from whence we may continually expect the coming of our Lord and Saviour That all the dayes of our appointed time we may wait till our change shall come That since we all know and cannot but be amazed to consider of that dreadful day of judgement when every one must appear before the Tribunal of God to receive an eternal doome according to his works that therefore he would make us such manner of persons as we ought to be in all holy conversation and godlinesse looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat that we may labour diligently to be found of him in peace without spot and blamelesse CHAP. XXVII Concerning Thanksgiving by enumeration of Temporal favours THe third and last part of Prayer is Thanksgiving This according
to the method proposed may be connected with the former by some fitting Transition which for the matter of it may consist of some such considerations as these 1. Our confidence of obtaining the things we petition for by our experience of former mercies though they are many and great things which we are suiters for yet when we reflect upon Gods continual bounty towards us and how much we do every day receive from him we have no reason to doubt of his favour but still to depend upon him in every condition 2. The danger of ingratitude in hindering the successe of our petitions He that is not careful to pay his old debts cannot expect so much credit as to run upon a new score Under the Law when any one came before God to make any special request for himself he was to bring with him a peace-offering that is an offering of thanks for the favours he had already enjoyed thereby to prepare himself for what he expected The matter of our Thanksgiving is reducible to these two general heads 1. The Enumeration of mercies 2. The Amplification or heightning of them 1. In our Enumeration of mercies those particulars before mentioned in our Confessions Deprecations Petitions will each of them administer some help both in respect of matter expression according as our conditions may be in respect of freedom or deliverance from those evils which we confesse or deprecate or the enjoyment of those good things which we have petitioned for and upon this account I shall not need to be so large upon this head as the former 2. The Amplification or heightning of mercies may be either in General by their multitude greatnesse continuance which is capable of a distinct enlargement by its self Or else in particular by their circumstances degrees contraries which are to be insisted upon in the mention of those particular mercies to which they belong In the Enumeration of mercies we are to take notice of those that are either Ordinary Occasional By Ordinary I understand such as we enjoy in our common course without relation to any particular necessity or deliverance these again are either Temporal Spiritual Temporal are those which concern our well-beings in this life as we are men whether in our Private Publick capacities The Private or personal favours which we are to acknowledge do belong either Generally to the whole man in respect of his being nature birth education preservation or more Particularly in regard of his Soul Body Friends Name Estate In the recital of the mercies which we enjoy we are not to be unmindeful of those common favours which are bestowed upon us in respect 1. Of our Creation and Beings that God did not suffer us to beswallow'd up in our primitive nothing 2. Our noble Natures that we were not made senslesse things but endowed with living souls Men and not beasts He might have made us wormes and no men of a despicable perishable condition whereas he hath created us after his own image but little lower then the Angels capable of injoying eternity with himself in the heavens Crowning us with glory and honour putting all things in subjection under our feet 3. Our Birth that we are free-born not slaves of generous not base and ignominious parentage that we were brought forth in a place and time of Religion He might have sent us into the world without the pale of the Church in some place of idolatry or ignorance amongst the blaspheming Turks or wilde Americans We might have been born in those bloody times of persecution and martyrdom And therefore we have reason to acknowledge it for a great mercy that he hath brought us into this world both when and where his Gospel hath been professed and flourished 4. Our Education by honest loving careful Parents and Tutors under good Magistrates pious Ministers in Religious families We might have been forlorn exposed to the wide world as many others are following the dictates of our own corrupt natures without any restraint upon us We might have been put under the Tuition of such Governours as by their Negligence Example Advice would have encouraged us in evil courses and therefore we ought to acknowledge it for a great mercy that we have had such Religious and ingenuous education 5. Our Preservation God might have cut us off in the womb and being children of wrath he might from thence have cast us into hell and therefore we have reason to praise him in that he hath covered us in our mothers womb where we were fearfully and wonderfully made and curiously wrought in the lowest parts of the Earth Being cloathed with skin and flesh fenced with bones and sinews Where he granted us life and favour and by his visitation hath preserved our spirits He took us out of the womb and made us hope when we were yet on our mothers breasts We were cast upon him from the womb and he is our God from our mothers belly He might many times since justly have snatched us out of this world with our sins and fears upon us It is from the Lords mercies that we are not yet consumed because his compassions faile not There may be many now in hell who have not been so great sinners as we and therefore we are bound to magnifie his name for his good providence over us through the whole course of our lives That he hath hitherto made us to dwell in safety and watched over us in journeys sicknesses and common dangers whereby so many others have been surprized and swept away round about us For defending us under the shadow of his wings and protecting us by his blessed Angels more particularly for his preservation of us the Night Day past 1. The Night past for refreshing our bodies with rest and sleep For lightening our eyes that we slept not to death For bringing us to the light of another day and that notwithstanding those many opportunities which we have formerly abused It is a good thing to give thanks unto thee O Lord and to sing praises unto thy Name O thou most high to shew forth thy loving kindnesse in the morning and thy faithfulnesse every night He might have made our beds to be our graves surprized us with our last sleep He might appoint wearisome nights for us so that when we lie down we should say When shall we arise and the night be gone and should be full of tossings to and fro unto the dawning of the day When we expect that our bed should comfort us our couch ease our complaint then he might scare us with dreams and terrifie us through visions and therefore we have very great reason to praise him for our freedome in this kinde that when we lie down he makes our sleep sweet unto us 2. The Day past that he hath not given us over to the sinfulnesse of our own natures the subtiltie and malice of the Devil the
not persecute us with his tempests and make us afraid with his stormes nor sweep us away with a generall deluge as he did the old world 2. For visiting the earth and watering it and greatly enriching it with the river of God providing for the corn setling the furrows thereof and making it soft with showers and blessing the springing thereof so that the pastures are cloathed with flocks and the vallies are covered over with corn for that he hath sent us a plentiful rain whereby he hath confirmed and refreshed his inheritance when it was weary 3. For healthful seasons that he hath delivered us from the noysome Pestilence that walketh in darkness and from the destruction that walketh at noon-day so that no evil doth befall us nor any plague come nigh our dwellings but hath satisfied us with long life and shewed us his salvation That he hath not made the Land to spue out her inhabitants CHAP. XXVIII Of the kindes of spiritual mercies to be enumerated THese Temporal favours which we ought thus to enumerate though they are very excellent in themselves and far beyond our deserts yet are common with us to Hypocrites and such as shall hereafter be damned and therefore 't is requisite that we should after a more especial manner magnifie his glorious name for those spiritual mercies that concern our eternity Chiefly for the Lord Jesus Christ the author and finisher of our faith the fountain of all the other mercies which we enjoy For his Birth Incarnation Sufferings Death Resurrection Ascension Intercession with all those unspeakable benefits that we receive by them for blessing us with all spiritual blessings in heavenly places in Christ. More particularly for those remarkable effects of his love and merits in our 1. Election For that God hath predestinated us unto the adoption of children by Jesus Christ to himself accordng to the good pleasure of his will to the praise of the glory of his grace whereby he hath made us accepted in the beloved and hath from the beginning chosen us to salvation through sanctification of the Spirit and beliefe of the truth He might have designed us for vessels of wrath as he did the fallen Angels and then we had been eternally undone without all possible remedy There was nothing to move him in us when we lay altogether in the general heap of mankind It was his own free grace and bounty that made him to take delight in us to chuse us out from the rest and to sever us from those many thousands in the world who shall perish everlastingly 2. Redemption For that incomprehensible miracle of his wisdome and mercy in the contrivance of our redemption by the death of Christ. For he hath redeemed us by the precious blood of his dear Son who is the Image of the invisible God the first-born of every creature who gave himself a ransome for all 3. Vocation That he hath called us by the Gospel to the obtaining of the glory of the Lord Jesus Christ And that with an holy calling not according to our own works but according to his own purpose and grace which was given us in Christ Jesus before the world began 4. Justification For pardoning our sins the least of which would have been enough to have undone us to all eternity For that he hath forgiven our trespasses blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to the crosse For the remission of our sins through the blood of Christ according to the riches of his grace wherein he hath abounded towards us in all wisdome and prudence 5. Sanctification For renuing upon our souls in any measure the blessed Image of the Lord Jesus Christ the least glimpse whereof is infinitely more worth then the whole world For that he hath changed our vile natures and made us partakers of the divine nature Of strangers and forreigners raising us up to be fellow-Citizens with the Saints and of the houshold of God Making us meet to be partakers of the inheritance of the Saints in light delivering us from the power of darknesse and translating us into the Kingdom of his dear Son And because our Sanctification is considerable both according to the Parts Means of it therefore it may be further amplified from each of these 1. For the Parts of it both in respect of our Judgements Affections Conversations 1. For our Judgements that he hath not given us over to blindnesse of minde a reprobate sense to wilde and desperate errors by which we see so many others deluded but hath in some measure revealed unto us those mysteries of godliness which are hid from many wise and great ones of the world and hath according to his divine power given us all things pertaining to life and godlinesse through the knowledge of him that hath called us to glory and vertue 2. For our Affections That he hath not given us over to hardnesse of heart slightnesse of spirit that he hath in any measure weaned our souls from looking after solid contentment in the creatures and raised them up to any love of holiness any desire of a neerer communion with himself 3. For our Conversations That he hath in any measure enabled us to do him service to renounce the hidden things of dishonesty to walk in some degree as becomes children of light Having no fellowship with the unfruitful works of darknesse not allowing our selves in any course which we know to be unlawful The Means of our Sanctification are principally these five 1. His Spirit to convince direct assist comfort us to prevēt follow us with his grace to support us in afflictions to strengthen us in tēptations to quicken us to duty to seal us up unto the day of redēption 2. His Word so powerful in discerning the thoughts intents of the heart able to make us wise unto salvation being profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good work for his holy and righteous Law for the many gracious invitations and promises in his Gospel 3. The Sacraments That he hath not left us as strangers without the Covenāt of promise but hath ordained visible signes and seals to represent that to our senses w ch we ought to apprehend by our faith 4. The Sabbaths and publike Ordinances that we have liberty to behold the face of God in his sanctuary and to enquire in his Temple that amidst some outward troubles the bread of adversity and the water of affliction yet our Teachers are not removed into corners but our eyes may see them That vision does not fail in our days that we are not punished with a famine of the Word that the Sun does not go down upon our Prophets 5. The Communion of Saints
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
neither seek nor ask after him and at the best 〈◊〉 return nothing to him again but some poor words or thoughts which bear no commensuration to those real infinite mercies which we receive from him Can a man be profitable unto God Is it any benefit to the Almighty that thou art righteous Or is it gain to him thâ—t thou makest thy ways perfect Lord what is man that thou art mindful of him or the son of man that thou visitest him Behold I am lesse then the least of thy mercies Now the vileness unworthines of the receiver may be another argument to set forth the greatness of the gift 3. From their Continuance The mercy of the Lord is from everlasting to everlasting upon them that fear him He had thoughts of love to us before ever the world was made and his mercy endureth for ever till time shall be no more His favour is renued to us eveâ—y moment and that notwithstanding our continual provocations against him From these and the like considerations we should labour to affect our souls with wonder and thanks to quicken and raise up our hearts in offering up unto God the sacrifice of praise that we may come before his throne with Halelujahs loud voices of joy and thankfulnesse 2. The Particular amplification of mercies from their Circumstances Degrees Contraries hath been touched upon already in the Enumeration of their several kindes and acts of favour to which the arguments of this kinde may be properly annexed The conclusion should consist of some brief affectionate Doxologies which may both expresse and excite our love and confidence such are those Scripture-expressions My mouth shall shew forth thy righteousnesse salvation all the day long for I know no end thereof Blessed be the Lord God of Israel who only doth wondrous things and blessed be his glorious name for ever and let the whole earth be filled with his glory Amen Amen While I live will I praise the Lord I will sing praises to my God whilest I have any being I will extoll thee O God my King and I will blesse thy name for ever and ever Every day will I blesse thee and praise thy name for ever and ever Now unto him that is able to do exceeding abundantly above all that we can ask or think according to the power that worketh in us unto him be glory in the Church of Christ Jesus throughout all ages world without end Amen Blessing and honour and glory and power and salvation and thanksgiving be unto the Lord our God for ever and ever FINIS Acts 6.4 Heb. 5.14 * Abba Father a Holy Incense b De Precatione Guil. Parisiensis de Rhetorica divina Wesselus Geoningensis de Oratione Alfonsus Rodericus Exercit. Perfectionis Tract 5. de Oratione Psa. 68.18 Mat 7.22 1 Cor. 2.14 Tit. 1.16 Eph. 4.18 Job 37.1 Luk. 11.1 1 Joh. 2.1 1 Tim. 2.5 Rom. 8. Zach 12.10 Psal. 51.15 Dr. Sanderson in 1 Cor. 12.7 Dr. Sanderson ibid. Isa. 28.26 29. 1 Cor. 12.11 2 Cor. 8.12 Job 9 14. Mr Caryll Ecc. 18.23 Isa. 38.14 Psal. 55.2 De 〈…〉 cap. 26. Plyâ— Epist lib. 2. Deut 3 24 Psal. 86.8 10. Jer. 10.12 Dan. 2.20 21. Psal 86.5 15. Dan. 9.18 Vers. 9. Psal. 10â— Vers 21. Neh. 9 8. Numb 23 19. Ps. 31.17 Exod. 9.29 Ps. 86.16 Psal. 5.12 Psal. 25 21 Psal 86.2 Ps. 44.18 2 Chron. 14.11 Ps. 31.1.3.86.2.71.5 Ver. 17 18 Psal. 6.2 3 7.6 Ps. 80.1 2. Ps. 86.1 14. 123.3 4. Isa 64.10 12. Psal. 9 14. 35 18 28. 43.4.61.8 79.13 Ps. 71.5.6 Ps. 80.8 9 143 5. Is. 51.9.10 Deut. 9.28 Psa. 74.10 22.23 Psal. 83.2.139.20 Psal. 10.13 Deut. 9.28 Wesselus Gronigensis de orat c. 3. Eph. 6.18 Col. 4.2 1 Pet. 4.7 Psal. 13.1 Isa. 63.15 I. Eccles. 28.10 Eccles. 7.29 Jer. 2.21 Isa. 48.8 Psal. 51.1 Isa. 1.4 Rom. 11.17 Eph. 2 1. Vers. 3. Rom. 6.6 Rom. 7.24 Vers. 23. John 3.6 Rom. 7.17 Vers. 21. Heb. 12.1 Rom. 5 1â— Job 14.4 Job 15.14 Ps 8.5.6 Psal. 49.20 Rom. 7.21 Vers. 13 Levit. 14.45 Jer. 2.22 Rom. 3 11 Gen. 6. â— 2 Cor. 3.5 Rom. 1.28 Vers. 21. Jer. 4.24 1 Cor. 2.14 Rom. 8.5 Vers. 7. Eph. 4.18 Eph. 4.19 1 Tim. 4.2 Tit. 1.15 Rom. 2.15 Gen. 8.21 Jer. 17.9 Gal. 5.7 Mat. 15.19 Eccles. 9.3 Jer. 5.23 Pro 14.14 Pro. 20.9 Joh. 8.24 2 Pet. 2.19 Psal. 50.17 Heb. 2.1 II. Rom. 6.13 2 Pet 2.14 Act. 7.51 Jam. 3.8 Vers. 6. Psal. 57.8 Psal. 108.1 Rom. 3.13 Vers. 14.15.16.17.18 Heb. 2.12 1. 2. Dan. 9.17 Neh. 9.34 See Bishop Downhams Abstract Bishop Andrews Catechis Master Brinsley's Watch. 1. Part. Ignorance Heb. 5.12 Job 21.14 Mat. 4 16 Phil. 1.10 Luke 12.47 Heb. 2.1 Infidelity Diffidence Ps. 55.22 Jer. 17.5 Want of Love Jer. 2.13 Isa. 55.2 Want of zeale Want of joy Deut. 28.47 Is. 61.10 Unthankfulnesse 2 Chron. 32.25 Hab. 1.16 Ps. 109.5 Deut. 32.15 Impatience Levit. 26.41 Ezra 9.13 Mich. 7.9 Disobedience Hos. 6.4 Ps. 119.6 Vers. 128. Security and Presumption Isa. 65.2 Isa. 28.12 Isa. 51.12 13. Jer. 5.3 Pride Joh. 4.24 Manner Psal. 17.1 Isa. 29.13 Means Our failings in Prayer Ps. 66.18 Ps. 145.18 Ps. 78.36 Dan. 9.8 Job 31.33 1 Joh. 5.14 Psal. 9.1 Ps. 103.1 Failings in respect of the Ministry of the Word Before At. After Failing in the Sacraments Baptisme 1 Tim. 6.12 The Lords Supper Before 1 Cor. 11.28 Aâ— After 1 Cor. 15.27 Vers. 29. Heb. 6.6 1 Cor. 1.17 Psal. 78.8 Psal. 50.16 Ps. 49.20 Eph. 4.1 The fourth Commandment Deut. 11.19 Psal. 92. Amos 8. â—5 Isa. 58.13 Neh. 8.9 Levit. 23.28 Matth. 24.38 Amos 6.3 6. Ezek. 9.4 Jer. 14.10 Jonah 3.8 Mat. 7.12 1 Pet. 2.13 Rom. 23.1 2. The sixth Commandment Mat. 5.22 1 Joh. 3.15 The seventh CoÌ„mandment Mat. 5.28 The eighth CoÌ„mandment 1 Tim. 6.10 Prov. 28.20 The ninth CoÌ„mandment The tenth CommandmeÌ„t Job 20 12 13. 1. Unbelief Ps. 125.5 2 Cor. 11.3 Tit. 1.13 Rom. 5.8 1 Joh. 4.9 Heb. 10.29 Phil. 3.8 Col. 3.11 Rom. 5.11 Gal. 6 14. Psal. 119.115 Eph. 3.8 2 Pet. 1.4 Heb. 3.2 2. Impenitency Rev. 2.21 Joh. 3.19 2 Cor. 6.1 Jude v. 4 Eph. 4.30 Rom. 2 5. Rom. 7.13 Maâ—ifold transgressions and mighty sins Am. 5.12 Mr. Goodwin's aggravation of sinne Rom. 8.7 1 Joh. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 Rom. 7.13 Rom. 8.23 Gen. 3.17 Hag. 2.13 Is. 1.18 Ps. 19 1â— Ezra 9.6 Ps. 40.12 Jer. 6.7 Gal. 3.10 Kinds of sinne Heb. 10.28 29. 2 Cor. 3.8 Mat. 11.21 22. 1 Sam. 2 25. Mat. 22.38 1 Sam. 15.22 Particular sins Ps. 51.3 Quis ubi quid quibus auxillis Cur quomodo quando 1. The Person The Person 1 Cor. 10.22 Isa. 3.8 2 Thes. 2.16 Ps. 109.5 Deut. 32.6 Rom. 2.17 18. 2. The Place Isa. 26.10 Ps. 106.7 3. The Thing 4. The Means 5. The End Jer. 2.13 Is. 55.2 Rom. 6 2â— 6. The Manner Heb. 10.26 Rom. 2 4 2 Pet. 2.22 Ps. 50.17 Isa. 5.18 Rom. 2.1 Isa. 43.24 Job 15.16