A37049:384
A37049:384
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
We shall not here look to every thing, but especially to what concerneth public Prayer, indeed we fail also in secret Prayer, and in giving Thanks both alone and in our Families. 1. By contempt of this excellent Ordinance, many slight Prayer in secret and in their Families, Jer. 10. ult. which is a clear breach of this Command as well as neglecting it in public, when men do not countenance Sermon or Prayer, though at the same time walking Idly in the Street or in the Fields. 2. By casting up of Prayer to others, reproaching it, calling it Hypocrisy, and those who use it Hypocrites. 3. By mocking the Spirits work in Prayer.
We shall not here look to every thing, but especially to what concerneth publick Prayer, indeed we fail also in secret Prayer, and in giving Thanks both alone and in our Families. 1. By contempt of this excellent Ordinance, many slight Prayer in secret and in their Families, Jer. 10. ult. which is a clear breach of this Command as well as neglecting it in publick, when men do not countenance Sermon or Prayer, though at the same time walking Idlely in the Street or in the Fields. 2. By casting up of Prayer to others, reproaching it, calling it Hypocrisie, and those who use it Hypocrites. 3. By mocking the Spirits work in Prayer.
1. Before we come to Prayer, we sin. 1. By not watching to keep the heart in a frame for Praying always. 2. By not watching over every opportunity that we may have for Prayer, whereby many occasions are lost. 3. In not longing for opportunities of Prayer. 4. In not stirring up our selves to seriousness when we are about to Pray. 5. In letting the heart run loose when we are about other things, which indisposeth for Prayer. 6. In having a self particular end before us in our Prayers. 7. In our little respecting God for strength and fitness, and little looking to him for his Spirit to our selves, or these who are to go before us in this duty of Prayer. 8. In our little examining our selves that we may know what to Pray for, and what distinctly to confess. 9. In our not meditating on what we are to say, that we may as to the matter of our Prayers speak in Faith. 10. In aiming more to find and exercise gifts, than to have grace acting in us. 11. In our rushing rashly on such a weighty and spiritual duty.
1. Before we come to Prayer, we sin. 1. By not watching to keep the heart in a frame for Praying always. 2. By not watching over every opportunity that we may have for Prayer, whereby many occasions are lost. 3. In not longing for opportunities of Prayer. 4. In not stirring up our selves to seriousness when we are about to Pray. 5. In letting the heart run loose when we are about other things, which indisposeth for Prayer. 6. In having a self particular end before us in our Prayers. 7. In our little respecting God for strength and fitness, and little looking to him for his Spirit to our selves, or these who are to go before us in this duty of Prayer. 8. In our little examining our selves that we may know what to Pray for, and what distinctly to confess. 9. In our not meditating on what we are to say, that we may as to the matter of our Prayers speak in Faith. 10. In ayming more to find and exercise gifts, than to have grace acting in us. 11. In our rushing rashly on such a weighty and spiritual duty.
2dly. In Prayer; and 1. On the Speakers part there are divers ways whereby this Command is broken: As 1. By rashness and senselessness, not exercising the spirit, but the mouth, telling over our Prayers as a Tale without life. 2. Praying in our own strength, without looking after the influence of the Spirit. 3. Not drawing near to God by Faith in Christ, but leaning too much on our Prayers, from a secret false opinion of prevailing more with many words well put together, than by exercising Faith on Christ, and resting on Him, as if God were persuaded with words. 4. Inadvertent Praying, uttering unadvised Petitions and expressions without understanding. ⟨p. 80⟩5. Not praying humbly and with soul abasement: Nor 6. Singly to please God, but men, seeking expressions that are pleasant rather then sensible. 7. Saying many things we think not, not being touched with the weight of sin when we confess it, nor with the desire of holiness when we mention it: counterfeiting sometimes liberty and boldness, sometimes restraints and complaints more than is real. 8. Limiting God in particular suits. 9. Cold in what is of greatest concernment. 10. Want of reverence and holy fear. 11. Want of a right impression of a present God. 12. Not praying for others, and little respecting the condition of those we pray with; or what we do of this kind, is either but cold, and for the fashion; or if there be more apparent zeal and seriousness for others, it would be adverted that it be not upon design to flatter and please them rather than to obtain spiritual blessings to them. 13. Desiring things for satisfying our selves more than for Gods honour. 14. Breaking off before we come to liveliness and liberty, having begun lazily and without life. 15. Not insi •ting to wrestle with God when under Bands. 16. Precipitating with the words before the heart ponder them, or the affection be warmed. 17. Posting through it, as duty, only for the fashion, without respect to God, or love to the exercise, or driving at any profit by it. 18. Wearying and not delighting in it. 19. Not aiming at Gods presence or sensible manifestations in it, or at a Hearing in that which we pray for. 20. Being more desirous of Liberty in public than in private. 21. Fretting when we are put or kept under Bonds. 22. Growing vain and light when it goeth well with us, and turning carnal and unwatchful when we get liberty. 23.
2dly. In Prayer; and 1. On the Speakers part there are divers ways whereby this Command is broken: As 1. By rashness and sencelesness, not exercising the spirit, but the mouth, telling over our Prayers as a Tale without life. 2. Praying in our own strength, without looking after the influence of the Spirit. 3. Not drawing near to God by Faith in Christ, but leaning too much on our Prayers, from a secret false opinion of prevailing more with many words well put together, than by exercising Faith on Christ, and resting on Him, as if God were perswaded with words. 4. Inadvertant Praying, uttering unadvised Petitions and expressions without understanding.
Impertinent use-making of Scripture-words, either ignorantly or vainly. 24. A secret expectation of something for our Prayer, and so resting upon the work done, as if there were merit in it. 25. Using expressions not easily understood. 26. Using undecent gestures, and scurrile expressions. 27. Not observing Gods dispensation to us, nor his dealing with our souls in the time of Prayer, that we may conform our suits accordingly, as we find many of the Saints have done, who end in Songs after they had begun sadly. 28. Not praying with fervency for Christs Kingdom, and for Jews and Gentiles. 29. Exercising gifts rather than grace, when we pray. These are Sins upon the Speaker's part.
Impertinent use-making of Scripture-words, either ignorantly or vainly. 24. A secret expectation of something for our Prayer, and so resting upon the work done, as if there were merit in it. 25. Using expressions not easily understood. 26. Using undecent gestures, and scurrile •xpressions. 27. Not observing Gods dispensation to us, nor his dealing with our souls in the time of Prayer, that we may conform our suits accordingly, as we find many of the Saints have done, who end in Songs after they had begun sadly. 28. Not praying with servency for Christs Kingdom, and for Jews and Gentiles. 29. Exercising gifts rather than grace, when we pray. These are Sins upon the Speaker's part.
Next, ye should consider the sins of them that join: And beside what is general and common in the duty of praying, we fail often in joining. And 1. In this, that many think, When another prayeth they need not pray, but let the Speaker be doing alone. 2. When we observe not what is spoken, that we may go alongst in what he prayeth for, and be upon our watch that we may join, and that we may do it in judgment. 3. The mind waving or wandering, and we hearing, but not praying. 4. Censuring the words or gestures of the Speaker. 5. Fixing our eyes or minds on some other things, and giving way to other thoughts that may divert from joining. 6. Sleeping in time of Prayer. 7. Confusedness in that exercise, and not distinctly joining with what agreeth to our selves and our own case, nor with what agreeth to others joining with it for them. 8. More cold and indifferent in what concerneth others, than in what concerneth our selves. 9. More careless of being heard and answered when we speak not, as if we were less concerned, thinking it enough to be present, although in our heart we join not; and, not being affected with the prayer of another, nor acting Faith in it, we soon weary when others pray. 10. Not being edified by the praying of another, nor taking up our sins in his Confessions, nor our duty in his Petitions. 11. Much Hypocrisy in such duties, while we seem to be joining, but are doing nothing 12. Not endeavouring to have affections suitable to what is spoken, stirred up in us. 13. Not praying that the Speaker may be suitably guided and helped in bringing forth Petitions that may answer our wants. 14. More indifferent that another who speaketh as mouth for the rest, want liberty, than when we are put to speak our selves, although it be Gods Ordinance, 15. Not rightly touched with any expression we cannot join with, but rather stumbling at it. 16. Our being ignorant of the meaning of many expressions through our own fault so that we cannot join in them. 17. Muttering words of our own, and not joining with what is said. 18. Indistinctness in consenting or saying Amen at the close.
Next, ye should consider the sins of them that joyn: And beside what is general and common in the duty of praying, we fail often in joyning. And 1. In this, that many think, When another prayeth they need not pray, but let the Speaker be doing alone. 2. When we observe not what is spoken, that we may go alongst in what he prayeth for, and be upon our watch that we may joyn, and that we may do it in judgment. 3. The mind waving or wandering, and we hearing, but not praying. 4. Censuring the words or gestures of the Speaker. 5. Fixing our eyes or minds on some other things, and giving way to other thoughts that may divert from joyning. 6. Sleeping in time of Prayer. 7. Confusedness in that exercise, and not distinctly joyning with what agreeth to our selves and our own case, nor with what agreeth to others joyning with it for them. 8. More cold and indifferent in what concerneth others, than in what concerneth our selves. 9. More careless of being heard and answered when we speak not, as if we were less concerned, thinking it enough to be present, although in our heart we joyn not; and, not being affected with the prayer of another, nor acting Faith in it, we soon weary when others pray. 10. Not being edified by the praying of another, nor taking up our sins in his Confessions, nor our duty in his Petitions. 11. Much Hypocrisie in such duties, while we seem to be joyning, but are doing nothing 12. Not endeavouring to have affections sutable to what is spoken, stirred up in us. 13. Not praying that the Speaker may be sutably guided and helped in bringing forth Petitions that may answer our wants. 14. More indifferent that another who speaketh as mouth for the rest, want liberty, than when we are put to speak our selves, although it be Gods Ordinance, 15. Not rightly touched with any expression we cannot joyn with, but rather stumbling at it. 16. Our being ignorant of the meaning of many expressions through our own fault so that we cannot joyn in them. 17. Muttering words of our own, and not joyning with what is said. 18. Indistinctness in consenting or saying Amen at the close.
3dly. After Prayer both Speaker and Joiners fail. 1. That they watch not over their hearts, but soon return to other things, as if then they might take liberty. 2. Not waiting for an answer, nor observing whether Prayers be answered or ⟨p. 82⟩not. 3. Not being thankful for Answers when they come: Nor 4. Entreating and pressing for an answer if it be delayed. 5. Not reflecting on our failings, whether in speaking or joining. 6. Not remembering what we have uttered in Prayer but presently returning to a carriage that is very unlike those things we have been speaking before Him. 7. Not ke •ping up a frame for new opportunities of Prayer. 8. Not pressing after a constant walk with God betwixt occasions of Prayer. 9. Resting on Prayer after we have done, and thinking something of it if we seem to have been helped to Pray. 10. Carnally heartless and displeased, if it hath been otherwise. 11. Not being humbled for the sinfulness and defects of our Prayers. 12. Not having recourse by Faith to the Blood of sprinkling for pardon of these sinful defects.
3dly. After Prayer both Speaker and Joyners fail. 1. That they watch not over their hearts, but soon return to other things, as if then they might take liberty. 2. Not waiting for an answer, nor observing whether Prayers be answered or ⟨p. 82⟩not. 3. Not being thankful for Answers when they come: Nor 4. Intreating and pressing for an answer if it be delayed. 5. Not reflecting on our failings, whether in speaking or joyning. 6. Not remembring what we have uttered in Prayer but presently returning to a carriage that is very unlike those things we have been speaking before Him. 7. Not ke •ping up a frame for new opportunities of Prayer. 8. Not pressing after a constant walk with God betwixt occasions of Prayer. 9. Resting on Prayer after we have done, and thinking something of it if we seem to have been helped to Pray. 10. Carnally heartless and displeased, if it hath been otherwise. 11. Not being humbled for the sinfulness and defects of our Prayers. 12. Not having recourse by Faith to the Blood of sprinkling for pardon of these sinful defects.
We are to consider how men break this Command in Praise and Thanksgiving: And here there is failing, in general. 1. In the utter neglect of this necessary duty; alas, what of that duty do we in secret, and yet it is singularly for Gods honour, and as clear a duty as Prayer. 2. In mocking praise often, by profaning Psalms for our carnal mirth. 3. In neglecting and slighting of it, though not altogether, yet by unfrequent going about it. 4. In accounting it to be almost no duty at all, and in being but little challenged for slighting of it, or for irreverent using of it.
We are to consider how men break this Command in Praise and Thanksgiving: And here there is failing, in general. 1. In the utter neglect of this necessary duty; alasse, what of that duty do we in secret, and yet it is singularly for Gods honour, and as clear a duty as Prayer. 2. In mocking praise often, by prophaning Psalms for our carnal mirth. 3. In neglecting and slighting of it, though not altogether, yet by unfrequent going about it. 4. In accounting it to be almost no duty at all, and in being but little challenged for slighting of it, or for irreverent using of it.
2dly. We sin before we go about this duty: 1. In not preparing for it. 2. In not praying for the Spirit, to fit and enable us to Praise, 1 Cor. 14.15. and for a fixed heart for that work, Psal. 108.1. 3. In our not aiming at a spiritual disposition for such a spiritual duty. 4. In our not endeavouring for a right impression of the Majesty of God. And 5. For clearness of our interest in him: And 6. For an impression of the excellency of his way, and meaning of his word; all which are exceeding necessary unto the right performance of this duty, and without them we cannot Praise suitably.
2dly. We sin before we go about this duty: 1. In not preparing for it. 2. In not praying for the Spirit, to fit and enable us to Praise, 1 Cor. 14.15. and for a fixed heart for that work, Psal. 108.1. 3. In our not ayming at a spiritual disposition for such a spiritual duty. 4. In our not endeavouring for a right impression of the Majesty of God. And 5. For clearness of our interest in him: And 6. For an impression of the excellency of his way, and meaning of his word; all which are exceeding necessary unto the right performance of this duty, and without them we cannot Praise sutably.
3dly. We are guilty of many faults in the time of praising. 1. Doing it without respect to Gods glory, and for the fashion only. 2. Hypocrisy, not praising him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want understanding of the words we ⟨p. 83⟩express. 4. No suitable impression of Gods greatness and goodness upon our hearts when we praise. 5. Not aiming at Communion with God in this duty, as desiring, minding, and hoping to praise him for ever. 6. Not being taken up with Spiritual and Heavenly delight in him, and in the work of his praise. 7. Lightness, laughing, or mainly affecting of, and carnally doting upon, some tone or voice more than being suitably affected with the matter, and making melody in the heart to the Lord. 8. Forgetting what we do sing, and not knowing or considering what it is we sing, the heart not being present nor fixed. 9. Not being constrained by love to praise, but some custom or natural Conscience constraining us to it. 10. Not offering up our praises in and through Christ Jesus, H •b. 13. v. 15. 11. Soon satisfied in our praising, as if we were little troubled to be fitted for it, and because little of our selves lieth in it, we are the less careful how we discharge it, but stint and limit our selves to some certain customary matter which puts us to few prayers before, and makes but few challenges after. 12. Not intermixing ejaculatory prayers in our praisings. 13. Much Hypocrisy when we sing the cases of others, or their thoughts and estimation of God, and study not to be something-like their frame and exercise. 14. Not framing our affections in praising to the subject of our praise; whether it be some sad case or some cheerful condition, or some Historical or Prophetical subject; and when imprecations are a part of the Song, we soon fall off, or praise one and the same way in all. 15. Not serious in blessing God for former mercies to his Servants, if it be not so well with us in the mean time, nor cheerfully acknowledging his former deliverances of his Church and people in which we have not personally shared. 16. Not being affected with his keeping of us free of many sad cases we sing, and others have been in, nor blessing him for delivering them. 17. Not letting the Word of the Lord which we sing, sink down in us for engaging our hearts to, and cheering our spirits in good.
3dly. We are guilty of many faults in the time of praising. 1. Doing it without respect to Gods glory, and for the fashion only. 2. Hypocrisie, not praising him with the whole heart, performing it only with the lips, when the heart is away. 3. Ignorance, when we want understanding of the words we
18. Not assenting to, and giving him glory in the acknowledgement of the justness of his severest threatenings, and the most fearful Scripture-Imprecations. 19. Not rightly observing those things that are the subject-matter of Scripture Songs, so as to put a difference between some things we are to tremble ⟨p. 84⟩and scare at, such as the falls of the Saints; and other things which we are to imitate and follow for our edification. 20. Gadding in idle looks, so that some scarce look on their books (although they can read) that they may the better have the sense of what they sing. 21. Not putting a difference betwixt praying a Petition that is in a Psalm, and singing of it, which should have a sweetness with it that may encourage us to pray for, and expect what others before us have obtained. 22. Wanting such considerations about the matter sung, when it suits not our present case, as may suitably affect us, and fit us to glorify God in that duty: as, when we sing of the eminent holiness of some of the Saints, we are to bless him that ever any was so holy, whatever be our sinfulness; and that we have hope of pardon though under many failings, and much unlikeliness to that case we sing. 23. Not singing with the voice at all, although the tongue be given us as our Glory, that we may therewith thus glorify God.
18. Not assenting to, and giving him glory in the acknowledgment of the justness of his severest threatnings, and the most fearful Scripture-Imprecations. 19. Not rightly observing those things that are the subject-matter of Scripture Songs, so as to put a difference between some things we are to tremble ⟨p. 84⟩and scare at, such as the falls of the Saints; and other things which we are to imitate and follow for our edification. 20. Gadding in idle looks, so that some scarce look on their books (although they can read) that they may the better have the sense of what they sing. 21. Not putting a difference betwixt praying a Petition that is in a Psalm, and singing of it, which should have a sweetness with it that may incourage us to pray for, and expect what others before us have obtained. 22. Wanting such considerations about the matter sung, when it suits not our present case, as may sutably affect us, and fit us to glorifie God in that duty: as, when we sing of the eminent holiness of some of the Saints, we are to bless him that ever any was so holy, whatever be our sinfulness; and that we have hope of pardon though under many failings, and much unlikeliness to that case we sing. 23. Not singing with the voyce at all, although the tongue be given us as our Glory, that we may therewith thus glorifie God.
4thly. After we have been about this duty of praise, we sin. 1. By falling immediately into a carnal frame. 2. Not looking back or examining when we have done, how we carried it in praising God. 3. Few challenges for our many failings in praise. 4. Little Repentance for those failings. 5. Not keeping the heart right for a new opportunity of praise. 6. Not keeping a record of his mercies in our memories, and upon our hearts to engage us to praise him. 7. Not walking in the exercise of love, which would sweetly constrain us to this duty, and make us delight in it.
4thly. After we have been about this duty of praise, we sin. 1. By falling immediatly into a carnal frame. 2. Not looking back or examining when we have done, how we carryed it in praising God. 3. Few challenges for our many failings in praise. 4. Little Repentance for those failings. 5. Not keeping the heart right for a new opportunity of praise. 6. Not keeping a record of his mercies in our memories, and upon our hearts to engage us to praise him. 7. Not walking in the exercise of love, which would sweetly constrain us to this duty, and make us delight in it.
These are but a few of the many Iniquities that are to be found in our holy things, Exod. 28.38. Its good we have a High Priest to bear them: O what if all our sins were reckoned, how heinous would they be? & what a sum will they come to, if our performances of holy duties have so many sins in them? and when the sins of a Sabbath are counted, how many will they be? hundreds of divers sorts, in praying; hearing, and praising; and multiply these to every loose thought, and every declining or wavering of the heart, how many times may they be multiplied? ah! how many unholy words do we let slip, and then consider all the Sabbaths and Sermons, Prayers and Praises we have had, how many hundred thousands will they ⟨p. 85⟩amount to? It is sad that men should lye under all these with few or no challenges, or without minding repentance, or thinking of the necessity of employing the High Priest for doing them away; therefore we should accept these challenges, & give Him employment who only can bear the Iniquity of our holy things. If this bring not down self Righteousn •ss, and convince you of the necessity of a Mediator, w •at will do it?
These are but a few of the many Iniquities that are to be found in our holy things, Exod. 28.38. Its good we have a High Priest to bear them: O what if all our sins were reckoned, how hainous would they be? & what a summ will they come to, if our performances of holy duties have so many sins in them? and when the sins of a Sabbath are counted, how many will they be? hundreds of divers sorts, in praying; hearing, and praising; and multiply these to every loose thought, and every declining or wavering of the heart, how many times may they be multiplyed? ah! how many unholy words do we let slip, and then consider all the Sabbaths and Sermons, Prayers and Praises we have had, how many hundred thousands will they ⟨p. 85⟩amount to? It is sad that men should lye under all these with few or no challenges, or without minding repentance, or thinking of the necessity of employing the High Priest for doing them away; therefore we should accept these challenges, & give Him employment who only can bear the Iniquity of our holy things. If this bring not down self Righteousn ss, and convince you of the necessity of a Mediatour, w at will do it?
We shall proceed in the next pl •ce to consider the sins that wait on receiving the Sacraments, which as they were a special part of the Worship of God under the Old Testament, so they are yet under the New, and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship, and so much the rather should we consider this, because there cannot be a more express Covenanting with God in giving and receiving, proposing terms and accepting of them for closing the Covenant, than is in the Sacraments.
Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments: As 1. For what ends God hath appointed them, that so we may know what is to be expected in them. 2. How they effectuate the ends, that we may know how we should go about them; and we shall speak to these two jointly, because we cannot speak to the one, but we must speak to the other.
Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments: As 1. For what ends God hath appointed them, that so we may know what is to be expected in them. 2. How they effectuate the ends, that we may know how we should go about them; and we shall speak to these two joyntly, because we cannot speak to the one, but we must speak to the other.
But before we speak to these, some things are to be p •aemitted: As 1. That God hath thought good always to add Sacraments to his Covenants; thus the Covenant of Works had its Sacraments: Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant; so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof, as before Christs incarnation it had, Circumcision, the Passover, and divers Sacrifices eff actual for that end; and the Fathers before Abraham had their Sacrifices for Sacraments: and since his Incarnation, it hath Baptism and the Lords Supper; for as the Lord has for mans sake condescended to deal with him after the manner of men, by Covenants and mutual Engagements, so he keepeth the manner of men in Swearing, Sealing, and confirming these Covenants for their greater consolation, who are within t •e same, H •b. 6.18.
But before we speak to these, some things are to be p •aemitted: As 1. That God hath thought good always to add Sacraments to his Covenants; thus the Covenant of Works had its Sacraments: Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant; so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof, as before Christs incarnation it had, Circumcision, the Passover, and divers Sacrifices eff •ctual for that end; and the Fathers before Abraham had their Sacrifices for Sacraments: and since his Incarnation, it hath Baptism and the Lords Supper; for as the Lord has for mans sake condescended to deal with him after the manner of men, by Covenants and mutual Engagements, so he keepeth the manner of men in Swearing, Sealing, and confirming these Covenants for their greater consolation, who are within t •e same, H •b. 6.18.
2dly. Although the nature of the Covenant alter the Sacrament in respect of our use-making of it; yet, as all Covenants have some essentials in which they agree, to wit, a Promise and a Restipulation; so all Sacraments have something common, to wit, that they Signify, Seal, and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended, the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience; Circumcision confirmed it to Abraham upon condition of Faith, Rom. 4.11.
2dly. Although the nature of the Covenant alter the Sacrament in respect of our use-making of it; yet, as all Covenants have some essentials in which they agree, to wit, a Promise and a Restipulation; so all Sacraments have something common, to wit, that they Signifie, Seal, and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended, the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience; Circumcision confirmed it to Abraham upon condition of Faith, Rom. 4.11.