which practises and not the Christian which knoweth to whom the promises are made Would ye know the Christian which hath a right to the promises It is not the Christian which knoweth his duty but it is the Christian that doth his duty This is clear in Matth. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in heaven I think if the promises had been annexed to knowledge of duties then doubtlesse Balaam had been in heaven it is not the knowing Christian but it is the practising Christian to who the promises are made The second Consideration to presse you to the exercise of known duties it is the Christian that is taken up in practising and not the knowing Christian that is blessed would ye know the blessed Christian It is not he that knows his duty only but it is he which knoweth his duty and doth it according to that word Joh. 13. 17. If ye know these things happy are ye if ye do them Where ye may see happinesse is annexed to doing and not to knowing I confesse if ye could speak your duty like an Angel and if ye knew the smallest command in Scripture to be a command lying at your door yet if ye do it not ye shall never be blessed O know it there are many knowing persons in hell to day The third Consideratirn to presse you to practise it is the practising Christian and not the knowing Christian that is approven and commended of God This is clear Song 7. 1. How beautifull are thy feet with shoes O Princes daughter c. Christ takes first notice of the Brides feet which is her practice and commends her from that believe it Christ commends a Christians feet more than his eyes that is his practice more than his knowledge It is the practising Christian which shall have that word spoken to him in the day of the Lord Well done good and faithful servant it is not said well known good and faithfull servant but it is said well done for if you know never so much and yet not practise it Christ will never commend you The fourth Consideration to press you to the doing of known duties it is not the knowledge put the practice of duties which will give peace to a Christians conscience if ye would know all the commandements in the Bible and yet never do one of them it is nothing it is not your knowledge that will give your conscience peace I say this to you many others knowing and their slighting of duty in one day will make their conscience roar like a Lion and they have nothing to answer it I say unto you O Christians if ye would have peace of conscience in the great and terrible day of the Lord then practise what ye know and desire to know what ye ought to practise The fifth Consideration it is the practice of your duty and not the knowledge of your duty by which ye rise up in conformity with God it is the practising of what ye know and not the knowledge of what ye should do that raises you up in conformity with him if ye know all that ye should do and do it not ye may be strangers to God in respect of conformity with him as if ye were meer ignorants I wish there were in these dayes lesse knowledge and more practice or rather I wish there were more knowledge and practice both together I think the Christians of this time sins against a witnes in heaven and a witnes against their own conscience I think there are some but few amongst us in these dayes that sinneth out of ignorance but I would say this the person that sins out of knowledge condemns himself but the person that sins out of ignorance the law condemns him There is this thirdly that I would say to you from the scope I would have you observing these six things concerning known duties And first many persons are more desirous to know what they should do then to do what they know Some persons cry out Wherewith shall I come before the Lord and the Lord may answer them with this Have I not shewed thee O man There is this second thing which I would have you knowing the question which shall be proposed to you in the great and notable day of the Lord it shall not be O man what knowest thou But it shall be O man what didst thou This shall be the question which Christ shall put home to you in that day What didst thou in thy lifetime and not what knowest thou in thy liftime Thirdly I would say this believe it A grain weight of sincerity and practice is worth a talent of knowledge it is better to practise as the weakest Christian than to know as the â—ost excellent angel not practising what we know Christ weight not our grace by quantity but by quality not by degrees but by the truth and reality of them I say if thou knew never so much a grain weight of sincerity and practice in Gods sight is more worth than it all If thou were as eloquent as Appollos and 〈…〉 s wise as Solomon and could ye speak with as many tongues as Paul and if ye knew and understood all mysteries yet if ye do not practise your duties it is all to no purpose Fourthly I would say this the slighting of known duties hath many sad disadvantages waiting upon them and I shall name these four unto you First The slighting of duties it is that which makes Christians weary in duties Is there any person here that slights duties at such such a time I prophesie this to thee thou shalt weary of duties ere long this is clear Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel 〈◊〉 say slighting of duties and wearying in duties they will not be long asunder Secondly slighting of known duties brings on much hardnesse and stupidity of heart according to that word in Nehem. 9. 16. where disobedience and hardnesse of heart are knit together Would you know the reason why so many persons are under so much deadnesse and under so many bonds It is because they slight known duties Thirdly The slighting of known duties doth these three things to our conscience It either marres the peace of Conscience or else it hardens the conscience Or thirdly It luls our conscience a sleep I wonder how many of us can cal our selves render since there is so much slighting of that we ought to do Are therâ— not many Christians which may soon tell alâ— their privat prayers that they make to God There is a fourth disadvantage which waits oâ— the slighting of known duties and it is this the Christian who slights duty sometimes thaâ— duty which a Christian doth it is exceeding formal There are some Christians which slights prayer one day and the second day and it is one
transparent gold and to 〈◊〉 conversing with him whose fellowship is of mo 〈…〉 infinite worth then all imperiall dignities 〈◊〉 Christian that is much exercised in prayer m 〈…〉 have this to say when he is passing thorow tâ—â— gates of death to long endless eternity thâ—â— he is now to change his place but not his coâ—pany Heaven may be to him but a blessed t 〈…〉 sition to a more constant and immediat enjoâ—ment of God O? what a blessed day suppo 〈…〉 ye it shall be when ye shall be altogether wiâ—â— out the reach of the necessity of this duty a 〈…〉 noble exercise of the grace of prayer For tho 〈…〉 it be a blessed and most divine exercise yet 〈◊〉 involves an imperfection in its bosome and 〈◊〉 it must needs pass away when that which is p 〈…〉 fect shall come 1 Cor. 13. 10. O! to be muâ—â— in correspondance with him and in mainta 〈…〉 ing communion and fellowship with him A 〈…〉 of him and it were to the half of his Kingdom 〈…〉 yea more whatsovever ye ask in his Name accâ—â—ding to his will and what he sees fit in his wisd 〈…〉 for your good believing be will grant it to y 〈…〉 Math. 21. 22. and will not at all deny yo 〈…〉 We conceive there is not such a comprehensiâ—â— promise annexed to any duty as this in a maâ—ner it is the sweet compend and epitome of 〈◊〉 Christian promises What is included here 〈…〉 All things no doubt for your good are he 〈…〉 included and nothing of that kind is excludâ—â— We confess if our enjoyments were regulate aâ—cording to our desires they should come s 〈…〉 short of that which we stand in need of a 〈…〉 much more they should come short of that which he is willing to give and therefore we are blessed in this that he walketh not in his â—ispensations to us by the rule of our desires but by that precious rule of his free and condeâ—cending grace for he is able to give unto us â—xceding abundantly above all that we are able to ask or think Eph. 3. 20. If you would ask what â—s the great and eminent exercise which a Christian ought to have while he is here below Believe it I could give no answer so suitable as prayer this noble and precious exercise of this grace of prayer And if it were asked secondly what ought to be the great and eminent exercise of a Christian while he is here It is prayer And if it were asked thirdly what it ought to be It is only prayer Prayer above all things and above all things prayer I mean true serious sincere and nor hypocritical prayer a pleasant retiring and diverting our selves from all other things to wrestle with God to leave our servants and our asses at the foot of the mount untill we go up and worship God and â—ury our idols under the vale of Sichem and to wash our selves from our pollutions when we go up to Bethel to return from the confused â—oise of the multitude of our affairs unto the pleasant delighting our selves in God A Christian the sound of whose feet is much heard in â—he streets of New Jerusalem who in a manâ—er is anticipating the time of his endlesse enâ—oyment of it and who is dayly bringing down heaven unto earth or rather elevating himself towards heaven hearing of such an endâ—esse command at this pray without ceasing 〈◊〉 Rom. 20. 12. is constrained to cry forth Lord what is man that thou should be mindfulâ— of him Or the son of man that thou should vis 〈…〉 him and that thou hast so highly magnified him 〈◊〉 Ps. 8. 4. I conceive if a Christian would loo 〈…〉 upon all his duties of Religion under a righ 〈…〉 notion and apprehension certainly he will â—sapnâ—ther take them up as his dignity then his du 〈…〉 and rather as the singular tokens and significâ—tions of the infinite respect and love of God towards him then any way given and commandeâ— him Seeing by the practice of them we shoulâ— testifie our thankfulness and obedience towardâ— him surely it were our servitude and noâ— our liberty to be freed from this blessed anâ— glorious yoke of his commandements O! wh 〈…〉 a bondage were it for an immortal soul not a 〈…〉 wayes to be living in a direct line of subordinâ—tion to him But a natural man hearing of th 〈…〉 decree and command of God coming forth Pr 〈…〉 without ceasing will cry out This is a hard saying who can hear it Joh. 6. 60. We ought t 〈…〉 study to be subordinate to God in subjectio 〈…〉 unto nothing which may hinder our subordâ—nation to him and to make use of all things iâ— subordination unto him And he who accoun 〈…〉 the service of the Lord a wearinesse and do 〈…〉 snuff at it as it were and who never knew whaâ— it was to be bound in spirit till he go to praye 〈…〉 believe me that man is not much taken up iâ— the obedience of this noble and most excellenâ— commandment Pray without ceasing Now being come to the words having spokeâ— at large of that radical and noble grace of Faithâ— we are come to speak of this excellent grace oâ— Prayer and I would have none of you mistaâ—ing the nature of this command or excelleâ—â— grace or to conceive that the Apostle doth here so compendize and abridge Christians duties as to confine them within this one duty grace of Prayer so that we should constantly and perpetually be taken up in this exercise 〈◊〉 so neglect the exercise of all other duties No surely this is not the meaning of the words for the words going before the Text may remove this mistake Rejoyce evermore 1 Thes. 5. 16. but we conceive it holds out these things to us First that in all our lawful diversions and interruptions from this divine exercise and imployment in this noble duty grace of Prayer we may be keeping our selves in a praying frame and disposition so that when occasion presents it self to us we may retire our selves from the noise of our secular affairs and converse with him A practice much unknown to the most part of the Christians of this generation who betwixt the times of their conversing with God and their addresses to his Throne gives their hearts leave to wander after many vain impertinencies and to rave abroad in the path of their Idols and to intangle themselves with the affairs of this world so that in a manner they are incapacited for this holy and divine exercise of the duty of Prayer which doth require much divine abstractednesse from the world and the things thereof and much composedness of spirit in which our involving of our selves too much in our affairs that do but by the way belong unto us doth so much interrupt and hinder us And this exhortation Pray without ceasing holds forth unto us that there is no condition nor estate of life wherein we can be placed that exeemeth us from
If David and Daniel were now alive would not their practice condemn the Christâ—ans of this generation who at morning at no 〈…〉 and at the evening tide did call upon him yeâ— in the silent watches of the night and at miâ—night did rise and seek their Maker who giv 〈…〉 unto his own their songs in the saddest night 〈◊〉 their afflictions We conceive also if Anna th 〈…〉 precious woman were now alive to whoâ— that excellent testimony is given Luke 2. 3â—â— She was a widow about four score four years whiâ—â— departed not from the Temple but served God wiâ—â— fasting and praying night and day might not sh 〈…〉 provoke many women yea all men and wom 〈…〉 unto an holy emulation in this so singular at 〈…〉 divine a practice Alace there is none now 〈…〉 dayes upon whom so brave a testimony couâ—â— be passed as was upon her We must eitheâ— conceive that the way to heaven is more eas 〈…〉 then it was before in ancient times or else th 〈…〉 there is not so much delight and solace to 〈◊〉 had in him as was before Were we daily tasting of that pure river of life that flowes out froâ— beneath the Throne of God and of its sweetne 〈…〉 which causeth the lips of those that are asleep 〈◊〉 speak wee would be more taken up in givinâ— obedience unto this precious command of praâ—er And if we were sleeping more in the bed o 〈…〉 love we would be lesse sleeping in the bed o 〈…〉 security we would likewise imbrace more abstractednesse from the world and more famiâ—â—arity with God O! but our visites are rare because we are not constant in prayer and serve 〈…〉 in spirit seeking the Lord. It is no wonder thâ—â— we forget what an one he is because it is 〈◊〉 long since we did behold him We may forg 〈…〉 his form and livelinesse there is such a numbâ—â— of dayes and wofull space of time interveening â—etwixt our enjoyments of him Now we shall not dwell long in pointing out â—nto you what prayer is we conceive it is a sweet travelling and trafficking of the soul betwixt emptinesse and fulnesse betwixt wants and all-sufficiency and betwixt our inability to â—elp our selves and his ability to help us the one depth calling upon the other depth or in short it is a souls conference with God Neither shall we stand in the proving of this unto you that it is the duty of a Christian to be much taken up in the continual exercise of this duty of prayer the Text doth sufficiently prove it But we shall only for the more full clearing of this point out one place of Scripture and that is in Eph. 6. 18. where we are exhorted to pray with all manner of prayer and supplication c. which we conceive to be understood both of publick and private prayer and that we should watch to the exercise of both these and that we should not be in the exercise of these by starts fits but that we should â—ontinue in them with all perseverance as the â—ext doth clearly hold forth Neither shall we insist long in speaking unto this what is the spirit of prayer We conceive 〈◊〉 doth not stand in that promptness and volubility of language that we use before him for there may be much of that and little of the spirit and upon the conâ—â—ain there may be â—ittle of that or nothing at all and yet much of the spirit yea we are certain that the spirit 〈◊〉 sometimes an impediment unto much lanâ—uage for either in our presenting or expresâ—ing our grief before God our spirits are so overwhelmed within us and so troubled 〈◊〉 we cannot speak so that sighs or silent gro 〈…〉 are rather our oratrie then the multitude words So likewise in the exercise of joy 〈◊〉 soul is so filled and in a manner over shadowâ— with the holy Ghost that the Christian is 〈◊〉 up in holy admiration and astonishment 〈◊〉 that in a manner he loses not only the exerc 〈…〉 of invention but also the exercise of speec 〈…〉 He is so much taken up in gazing at that whiâ—â— he doth enjoy and in a pleasant beholding a 〈…〉 contemplation of him who hath ravished hiâ— with one of his eyes with one chain of his ne 〈…〉 so that he can speak no more but beginneth 〈…〉 wonder his tongue cleaveth to the roof of 〈◊〉 mouth and his judgment is so confounded wiâ—â— the inexpressable sweetness and glory of hi 〈…〉 that appeareth and his affection doth so swe 〈…〉 and run over all its banks that in a manner 〈◊〉 is cloathed with a blessed impossibility to ha 〈…〉 the use of his tongue therefore is beginniâ—â— to admire that which he cannot speak however he that hath much of these things hath nothing over and he that hath little hath no lack Neither doth the spirit of prayer consist 〈◊〉 the finness and eloquency of our dictions thesâ— things being rather to prove our selves Orâ—tors then such as pray in the holy Ghost But we conceive it doth more consist in thâ— voice of the affections not in the voice oâ— words and in having unexpressable and unutterable sighs and groans of the spirit which is 〈◊〉 deed that true spirit of adoption which he hatâ— given unto us whereby we cry unto him Abba 〈…〉 Father Gal. 4. 6. If we spake no more in prayeâ— then what our affections and souls do speakâ— truly we would not speak much if we spake 〈…〉 re with zeal and affection that vain pro 〈…〉 ity that we have in this duty of prayer 〈…〉 uld be much compendized and abridged Neither shall we speak long on this how â—uch it is of a Christians concernment to be â—â—nvinced of the absolute necessity of a Mediaâ—â—r and of a Dayes-man that must lay his hands 〈…〉 on us in all our approaches to God truly 〈◊〉 conceive if many of you were posed when 〈◊〉 the deep impression of the need that you â—â—ve of Jesus Christ and of him that hath taken that glorious title and attribute unto himself of being the Counsellor Isa. 9. 6. were 〈…〉 graven upon your spirits when ye went to prayer you should find it a difficulty to fall â—pon the number of the days and I conceive that the want of the right apprehensions and â—p-takings of God and of our selves is the reason why this great mystery and divine duty of the Gospel to wit the imploying of Jesus Christ in prayer is so great a mystery both unâ—o our judgements and affections However know that this is a duty belonging both to your knowledge and practice There are many Christians who to their own apprehension have made a great progresse in the course of Christianity who yet may turn back and learn that great fundamental lesson to call on his Name Sure we are were this more believed that God is a consuming fire without Jesus Christ we would not be so presumtuously bold as to approach before God either in
publick or in private without him who by his blood must â—uench this divine flame and who must remove that Angel that stands with the flaming sword in his hand marring our accesse to God Chr 〈…〉 must be to us Melchisedeck a King of righteoâ—â—nesse and of peace He no doubt is that trysti 〈…〉 place in which God and finners must meet h 〈…〉 that glorious ladder that reaches from hea 〈…〉 unto earth by which we must ascend up to G 〈…〉 his humanity which is the foot of that ladd 〈…〉 is the door of our accesse by which we must 〈◊〉 cend to the top which is his Divinity We 〈◊〉 once by our iniquity fix a gulf betwixt God 〈…〉 us but Jesus by taking on him our nature 〈◊〉 make a golden bridge over that gulf by whiâ—â— we may go over and converse with God And first surely want of the conviction 〈…〉 this doth make us come with lesse confideâ—â— unto him for upon what can yee build y 〈…〉 hope except it be upon that stone of Israel 〈◊〉 on his beloved Son in whom hee is well please 〈…〉 Matth. 3. 17. We ought to rest upon him 〈◊〉 is that Immanuel God with us 2. As likewise the want of this is the ca 〈…〉 of the little reverence that you have to God 〈…〉 your approaches unto him for did we o 〈…〉 take him up under this notion how inac 〈…〉 sible God is except he be made accessible 〈…〉 him who is the way the truth and the li 〈…〉 John 14. 6. O! how would we fear to d 〈…〉 near such a holy God! 3. And this likewise is the occasion of t 〈…〉 little delight we have in conversing with h 〈…〉 we are perswaded that there is no deligh 〈…〉 this blessed exercise but through him who 〈…〉 the vision of peace betwixt the Father and u 〈…〉 his divine nature is an impregnable rock whiâ—â— we cannot scale but by his humane nature a 〈…〉 we must make use of Christ in all our approâ—châ—s to God not only as one who must give us 〈…〉 ess unto him open a door unto us throgh â—â—ich we must enter into the Holiest of all he 〈…〉 st draw aside the vail that is hanging over 〈◊〉 face and wee must go in walking at his 〈…〉 k as is clear Rom. 5. 2. But we must likewise 〈…〉 ke use of Christ in all our approaches unto 〈…〉 d as one by whom we must be enabled to 〈◊〉 every thing he calleth for at our hands of the 〈…〉 h of that saying which is in Joh. 15â—5 With 〈…〉 me you can do nothing were more deeply en 〈…〉 ven upon and stamped on the tables of our 〈…〉 s we would be walking alongst our pilgri 〈…〉 ge with the sentence of death in our bosome 〈◊〉 have our confidence fixed on him above 〈…〉 r there is not only an inability in our selves 〈…〉 o any thing but also we are cloathed with 〈…〉 oful impossibility as that word doth hold 〈…〉 th Without me ye can do nothing And cerâ—â—â—nly the lower we will descend in the thoghts 〈…〉 our own strength we are the more sit to re 〈…〉 ve this divine influence from him by which 〈◊〉 are capacitated rendred able for the do 〈…〉 of every duty We must like wise make use 〈◊〉 Jesus Christ in all our approaches unto God 〈…〉 ne before whom all our prayers must be ac 〈…〉 ted before him The sacrifices of Judah can 〈…〉 come up with acceptance upon that golden 〈…〉 r before the Throne except they be presen 〈…〉 by him who is that great Master of requests 〈…〉 is is clear from Rev. 8. where by the Angel 〈…〉 t is spoken of there we understand to be the 〈…〉 senger of the Covenant and by that incense 〈◊〉 understand the merits of Jesus Christ which 〈…〉 hat precious vail that is spread over these 〈…〉 ul imperfections of our duties which they must be mixed with before they be an acc 〈…〉 table savour unto God O! how doth he a 〈…〉 minate and abhor all our prayers if they w 〈…〉 this precious ingredient that sweet-smell 〈…〉 incense the merits of our blessed Lord Je 〈…〉 Christ It is he that doth remove all these 〈…〉 vings and vain impertinencies of ours that 〈◊〉 have in the exercise of that duty and doth pâ—â—sent them in a more divine frame and co 〈…〉 ture He reduces them into few words 〈◊〉 makes them more effectual for the obtai 〈…〉 of our requests If the consideration of 〈◊〉 were more with us O how would it make â—â—sus Christ more precious in our eyes As 〈◊〉 wise it would discover unto us a more abso 〈…〉 necessity in having our recourse to him in 〈…〉 our approaches to God Such is the dep 〈…〉 the unsearchable grace of Christ and of 〈◊〉 his finite love towards sinners that the voice 〈◊〉 complaining on them was never heard in hâ—â—ven Christ he never spake evil but alw 〈…〉 good of believers before his Father notw 〈…〉 standing he hath oftentimes spoken repro 〈…〉 to themselves this is clear from John 17. 〈◊〉 where giving an account of the carriage 〈◊〉 practice of his disciples unto the Father 〈◊〉 doth exceedingly commend their faith t 〈…〉 carriage towards him and saith They have r 〈…〉 ved me and have known surely that I came 〈◊〉 from thee and they have believed that thou d 〈…〉 send me and yet in Joh. 14. 1. he doth chall 〈…〉 their unbelief the one speech he directeth 〈◊〉 God his Father and the other he directeth o 〈…〉 them Love in a manner doth silence all 〈◊〉 noise of complaints with him and maketh h 〈…〉 alwayes breath out love in his expression 〈…〉 〈…〉 em before the Throne He will whileâ— speak 〈…〉 ughly to Believers here to themselves but to 〈…〉 y with reverence to his blessed Name he never 〈…〉 lleth an ill tale of them behind their backs But now we shall insist a little in pointing 〈…〉 t what things are convenient and suitable 〈…〉 r a Christian to exercise himself into before 〈◊〉 go about this divine and holy duty in con 〈…〉 sing and speaking to God And first we think a Christian before he come 〈…〉 d take upon him this holy divine exercise 〈◊〉 talking with God he must be much in the exâ—â—cise of meditation not only of the inconceiv 〈…〉 le highness dignity of that glorious inexâ—â—essable person with whom he is to converse 〈…〉 t also upon the inconceivable basenesse and 〈…〉 wnesse of himself so that the consideration 〈◊〉 the highness of the one he may be provockt 〈◊〉 reverence and by the consideration of the 〈…〉 her he may be provockt to loathing 2. A Christian before he go to prayer would 〈…〉 dy to have a deep impression of these things â—â—ich he is to make the matter of his supplicaâ—â—â—n of to God and to have them engraven 〈…〉 on his heart and truly we think the want of 〈…〉 is is oftentimes
〈…〉 enter into the Holiest of all We spake likewise to that which was the best â—â—d most compendious way to maintain fellowâ—â—ip and communion with God after once it is â—ttained that when our hearts are enlarged we may keep our spirits in a tender and spiriâ—ual frame we shal now in the next place speak 〈◊〉 little to you how a Christian may be helped â—o know the reality of his injoyments wheâ—â—er they be delusions yea or not or tokens â—nd significations of the Lords special and sinâ—ular respect and before we speak of that we â—hall permise these two things First that a man which hath but a comâ—on work of the spirit and hath never â—een indued with real and saving Grate he â—ay attain to many flashes of the spirit â—â—d some tastings of the powers of the world 〈◊〉 come as likewise to the receiving of the â—ord of the Gospel with joy as is clear from Heb. 6. 5. and Matth. 13. 20. He may have â—any things that looks like the most Heavenly â—â—d Spiritual enjoyments of a Christian but we â—â—nceive that the enjoyments of these that 〈…〉 ve but a common work of the spirit they 〈…〉 e noâ— of such a measure and degree as the â—â—joyments of the sincere Christian. Hence â—â—ey are called in Heb. 6. 5. but a tasting the â—ord is sometimes used for such a tastinâ— as â—hen one goeth to a Merchand to buy liquor 〈◊〉 doth receive somewhat to â—aste to teach him 〈◊〉 buy but that is far from the Word which is 〈◊〉 Psal. 36. 8. They shal be abundantly satisfied â—ith the fatness of thy house and thou shall make 〈…〉 em drink of the River of thy pleasures And 〈…〉 om the word which is in Cant. 5. 1. Eat and 〈…〉 ink abundantly O beloved We conceive likewise that their enlargements and enjoyme 〈…〉 which they have the strength and vigor their corruptions are not much abated there 〈…〉 neither is conformity with God attained he 〈…〉 is that word Matth. 13. 20. Though they 〈…〉 ceived the Word with joy yet the tho 〈…〉 which we do understand to be corruption 〈◊〉 they do grow without any opposition any t 〈…〉 never knew what it was to have the streng 〈…〉 and vigor of their lusts abated by their enj 〈…〉 ments they have but a common work of 〈◊〉 spirit The Hypocrites enlargements are 〈…〉 ther in publick and in their conversings o 〈…〉 with another then in their secret retiremen 〈…〉 and those enjoyments that they have when th 〈…〉 converse one with another they do ra 〈…〉 joy and rejoyce because of applause that t 〈…〉 have by such enlargements and of a reputa 〈…〉 of having familiarity and intimatness with G 〈…〉 rather then for the enjoyments themsel 〈…〉 and that dignity and honour hath been con 〈…〉 red upon them to taste somewhat of that Ri 〈…〉 that flowes from beneath the Throne of G 〈…〉 We conceive likewise that in all their enjoâ—ments that they have they do not much sto 〈…〉 and endeavour to guard against all obstructi 〈…〉 and impediments that may stir up Christ 〈◊〉 awake him before he please they can g 〈…〉 their heart a latitude to rove abroad after 〈◊〉 pertinent vanities yea presently after 〈◊〉 seeming access and communion with God 〈◊〉 likewise their desires to the exercise of Pray 〈…〉 and Christian duties is not much encreased 〈◊〉 these enlargements which they receive bei 〈…〉 strangers to that Word which is in Prov 10. 〈◊〉 The way of the Lord is strength to the upright 〈◊〉 That which secondly we shall speak of beâ—ore we come to speak how a Christian may be â—elped to know the reality of his enjoyments 〈◊〉 this that there is an enlargement of gifts which is far from the enlargement of the spirit â—nd of Grace There may be much liberty of words and of expressions where there is not much liberty of affections We think that it is 〈◊〉 frequent delusion amongst his own that â—hey conceive their liberty of their expressing of themselves in prayer is enlargement but we â—re perswaded of this that there may be much of this and not much of the spirit and of the grace of Prayer as we told before The spirit of prayer is sometimes an impediment to words â—o that a Christian which hath much of that â—ay have least of volubility and of expression But first these enjoyments that are real 〈◊〉 which indeed are significations of his love and â—espect to you they do exceedingly move and â—umble the Christian and causeth him to walk â—ow in his own estimation hence is that word 〈◊〉 2 Sam. 7. 18 19. where David being unâ—er such a load of love that in a manner he 〈◊〉 forced to sit down and cannot stand He doth 〈…〉 bjoyn that expression Who am I O Lord and â—hat is my house that thou hast brought me hither 〈…〉 and also in Job 42. 5 6. where that enâ—oyment which Job had of God as to see him â—ith the seeing of the eye a sight not frequent 〈◊〉 those dayes He subjoyns a strange inference 〈…〉 om so divine premises Therefore I abhor my 〈…〉 f in dust and ashes and in Isa. 6. 5. compaâ—â—d with the preceeding verses where Isaiah 〈…〉 om that clear discovery of God as to see him 〈◊〉 his Temple he is constrained to cry forth Wo is me I am undone because I am a man of 〈…〉 clean lips It were our advantage that wh 〈…〉 we are lifted up to the third heavens were to hear words that are unspeakable yet to 〈…〉 ver our upper lip and cry Unclean unclea 〈…〉 we ought alwayes to sit nearer the dust 〈◊〉 more that grace doth exalt us to heaven 〈◊〉 we conceive that it is a most excellent way 〈◊〉 keep our selves in life after our enjoyments 〈◊〉 be walking humbly with God and to know t 〈…〉 the root heareth us and not wee the ro 〈…〉 Christians enlargements that are real hath t 〈…〉 effect upon them it doth provoke them co 〈…〉 more constant exercise of pursuing after Go 〈…〉 their diligence is enlarged when they are en 〈…〉 ged hence is that word Psal. 116. 2. Beca 〈…〉 God hath enclined his heart unto me which p 〈…〉 supposeth accesse therefore will I call upon 〈◊〉 as long as I live It is certain that if our enj 〈…〉 ments be real they will be well improven 〈◊〉 this is a sweet fruit which doth alwayes 〈◊〉 company them 2. Ye may likewise know the reality of yo 〈…〉 enjoyments by your endeavours to remove 〈◊〉 impediments and obstructions that may intâ—â—rupt your fellowship and correspondance wh 〈…〉 God according to that word Cant. 3. 6. wh 〈…〉 after the Church did behold him who had b 〈…〉 so long absent she is put to this I charge 〈◊〉 O daughters of Jerusalem by the roes and by 〈◊〉 â—inds of the field that ye stir not up nor awake 〈…〉 beloved till he please I conceive this is one 〈◊〉 the most certain demonstrations
of the reali 〈…〉 of enjoyments when you are put to more ca 〈…〉 â—olnesse and sollicitude to have all things tak 〈…〉 out of the way that may provoke him to g 〈…〉 away and quench his holy Spirit O! but it is 〈◊〉 marvelous undervaluing of the grace of Jesus Christ to take such a latitude to our selves afâ—er we have been enlarged 3. Ye may likewise know the reality of your â—njoyments by this when ye do attain conforâ—ity with God by your enjoyments hence is â—hat word 2 Cor. 3 18. Whom beholding as in a â—lasse the glory of the Lord we are changed unto â—he same Image from glory to glory even as by the Spirit of the Lord. Our corruptions must be â—bated if we would prove the reality of our â—njoyments for if we give them that compleat 〈…〉 tude which they have had before we have â—eason to be suspicious jealous of our selves â—nd we shall say this Do not rest upon all â—our enjoyments that ye have here with 〈…〉 time 〈◊〉 satisfactory but let them rather provoke â—our appetit then suffice your desires and longâ—â—gs That holy man David knew of no beginning of satisfaction but when eternity should come according to that word Psal. 17. 15. When I awake that is in the blessed morning of the resurrection then I shall be satisfied with â—hy likenesse Did David never find satisfaction â—ere below All that he did receive was but â—he streams that did flow from that immense â—nd profound fountain and sea of love He did â—rink but of the brook while he was here 〈…〉 ow but when he was above he was drowned â—n that immense sea of love and there was abunâ—antly satisfied O let the streams lead you to â—he fountain and when ye are win there y 〈…〉 may sit down and pen your songs of everlastâ—ng praise these are but of the valley of Achor which must be a door of hope to have more intire â—nd full enjoyment of him That which thirdly we shall speak to shalâ— be to those advantages which a Christian mâ—â— have by the exercise of prayer we may say th 〈…〉 unto you Come and see can best resolve the question for those spiritual advantages which 〈◊〉 Christian may have in the real and spiritual diâ—charge of this duty they are better felt noâ— told It is impossible sometimes for a Christi 〈…〉 to make language of these precious and excelent things that he meets with in sincere anâ— serious prayer The first advantage It doth keep all thâ— graces of the spirit eminently in exercise 〈◊〉 maketh them vigorous and green it keeps thâ— grace of love most lively for one that is much in the exercise of prayer he doth receive 〈◊〉 many 〈…〉 table discoveries and manifestations 〈◊〉 the sweetnesse and glory of God and most 〈◊〉 participations of that unspeakable delig 〈…〉 which is to be found in him that he is coâ—strained to cry forth Who would not love him w 〈…〉 is the King of Saints O! when met ye wi 〈…〉 such an enjoyment of God in prayer as thi 〈…〉 Did ye conceive that ye were cloathed with 〈◊〉 impossibility to love him too much Or 〈◊〉 love him as he ought to be loved And wh 〈…〉 did ye conceive that it was an absurd opinioâ— that he could be loved too much Hence these two are conjoyned together Rejoyce evermore and Pray without ceasing And what is joy but a fruit of love or rather an intense measure 〈◊〉 love We confesse it is a question that is difficult to determine whether prayer or faith doth keep love most in exercise We think lo 〈…〉 whose foundation is upon sense is most kepâ— in exercise by prayer hence it is when we are straiâ—ned in the exercise of that duty and when he turns about the face of his Throne then love begins to languish and decay and then that excellent grace of faith doth step in and speak thus to love Wait on God for I shall yet praise him who is the health of my countenance and my God Faith can read love in his heart when sense cannot read love in his hands nor in his face but when he seemeth to srown or to strike faith can make such a noble exposition on such a dispensation I know the thoughts of his heart they are thoughts of peace and not of war to give me an expected end Prayer doth likewise keep the grace of morâ—ification eminently in exercise Would ye know what is the reason that our corruptions do sing so many songs of triumph over us and why we are so much led captive by them according to their will Is it not the want of the exercise of secret prayer and that we are not much taken up in imploying of the Angel that must bind the old Serpent the Devil as in menâ—ioned Rev. 20. 1. that hath that great chain â—n his hand Hence Paul when his corruptions were awakened and stirring within him hee â—new no weapon so suteable for them aâ— prayer 〈◊〉 is clear from 2 Cor. 12. 7 8. where the mesâ—enger of Satan was sent to buffet him it is â—aid that he besought the Lord thrice that this â—ight depart from him And our blessed Lord â—esus speaking of the casting out of a devil â—e saith Matth. 17. 21. This kind goeth not out â—ut by fasting and prayer It is no wonder that â—â—tentimes we are led captive by your iniquiries â—nd our lusts and corruptions mocking at our â—rofession and scorning such weak and seeble builders as we are say to us Can such fee 〈…〉 Jews as these are build such stately and glorio 〈…〉 buildings in one day But ye who are much 〈◊〉 the exercise of this duty and who to your o 〈…〉 apprehensions doth not receive much victo 〈…〉 over your lusts which maketh you oftentim 〈…〉 cry forth It is in vain for me to seek the A 〈…〉 mighty and what profit is there that I pray u 〈…〉 him We confesse the small successe that 〈◊〉 Christian hath when he doth discharge this do 〈…〉 of prayer doth sometimes constrain him 〈◊〉 draw that conclusion I will pray no more W 〈…〉 think the small victory that ye obtain ov 〈…〉 your lusts and the little increase in the wo 〈…〉 of mortification may proceed from the w 〈…〉 of that divine fervency and holy feâ—vor that ought to have in your proposing your des 〈…〉 unto God The effectual servent prayer of 〈◊〉 righteous availeth much as James saith chap. 〈◊〉 16. If we want servency in our proponing 〈◊〉 desires unto God it is no wonder that we w 〈…〉 successe or likewise it may proceed from o 〈…〉 want of faith our misbelief giving the reto 〈…〉 of our prayer before we begin to pray and 〈◊〉 ing this unto us That though we call he w 〈…〉 not answer but as James saith chap. 5. 〈◊〉 The prayer of saith may save you who are sick 〈◊〉 may raise you up for whatsoever ye ask in pra 〈…〉 believing ye
committing 〈◊〉 iniquity Hence is that word in Psal. 6. 〈◊〉 Whereupon the consideration of the heari 〈…〉 of his prayer he breaketh forth in that saying Depart from me all ye workers of iniquity for 〈◊〉 Lord hath heard the voice of my weeping Iâ— manner speaking so much that he would ha 〈…〉 nothing to do with such ones as they were Lastly the return and answer of prayer i 〈…〉 an excellent way to keep our Faith in exercis 〈…〉 it is a sweet experience of the love of God up on which we may build our hope in our darkeâ—â— night even to call to mind these things that 〈◊〉 hath given to us in former dayes certainly Holy and Divine reflection upon these thing might perswade us that he will not shut up 〈◊〉 tender and loving mercies into an everlasti 〈…〉 for getfulnesse Now to close up our discours upon this noble duty and grace of prayer we shall desire this one thing of you Who is begotten unto a lively and precious hope That you may be more in that noble execise I may say that there is no sin which a Christian shall be more deeply convinced of in the day when his feet shal be standing upon the utmost line of time as this sin of the neglect of the duty of prayer And we confesse God may reprove many That they bind heavy burdens on mens shoulders that are grievous to be born and doth not so much themselves as 〈…〉 uch them with one of their fingers But however seriously enlarge your hearts unto this blessed exercise for believe me it is the way if so we may speak to bring down Heaven upon Earth But alas I am afraid that this duty of prayer is not much now in practice amongst many of us in these dayes Is not prayer that noble duty almost laid by in this evil and perverse generation as a thing unsavo 〈…〉 y Oh that ye had now a Divine anticipation of that glorious enjoyment of him which you shall have throughout all the ages of Eternity if you be serious in this exercise Oh may we not walk mournfully many daies in the bitterness of our souls because we are not more in the exercise of secret prayer Oh! whither is our devotion gone in these daies Oh! whither is it gone I am afraid that if these that have lived before in ancient dayes were now alive doubtlesse they would be ignorant of us and they would not acknowledge us for Christians I would say this for these who never seriously practised this duty as yet of which number there are many O but prayer be another thing then the most part of you conceives it to be I think it is not only mysterious in its na ture to conceive how the spirit of man can converse with him that is the Father of Spirits how there should interveen a communion and fellowship betwixt such two It is a mystery and riddle surely which we cannot easily unfold But withal This is a lamentation and shall be for a lamentation that the exercise and practice of prayer is grown as mysterious as t 〈…〉 nature of it O but there are many of you that supposes ye are praying aright therefore you think all is well Who shall be cut off as those that never prayed I conceive if we believed all that is spoken upon this exercise of prayer what Divine properties are requisit to a Christian that would seriously go about the exercise of that precious duty we might cry forth This is a haâ—â— saying who can hear it And certainly it is altogether impossible for us though it be not impossible for God to inlarge our hearts to pursue it For with him nothing is impossible Oh! that if once ye might be perswaded to seâ— about the exercise of this precious and mo 〈…〉 excellent duty of prayer which will be to yoâ— eternal advantage and soul everlasting coâ—cernment I am afraid O Christians that one from heaven who hath entered into those everlasting and blessed possessions of that excellent and blessed estate of life would co 〈…〉 down to earth if so with reverence we may speak and preach upon this Text of ours Pray without ceasing and speak of these precious and unspeakable advantages which doth accompaâ—â— the man that is much in the exercise of prayer there are many of us I fear would scarcely b 〈…〉 enclined to hear such an exhortation And more nor this if one from the dead would â—rise and come from the pit unto this City and preach upon this Text unto you pray without ceasing having the chains of everlasting wrath hanging about his neck and preach upon these sad and unspeakable disadvantages which are to be found in the neglect of this blessed exercise of the duty of prayer and should desire you to flee from that wrath that is to come Oh! would there not be many of you I am afraid who would stop your ears and would not listen unto the voice and language of such an exhortation Ah! whether are many of us going whether are we going certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation We are not afraid of that wrath and eternal destruction which is approaching unto us But to you that are heirs of the promise who are heirs of the grace of Life and who are begotten again unto a lively hope I would say this to you Pray without ceasing And once you shall 〈…〉 ng without all ceasing and without all interruption And to these that prayes not the day is coming when they shall howl in that bottomlesse pit amongst those everlasting flames of fire and brimstone when they shall be 〈…〉 rayed in the Morter of the wrath of God by â—he Pestel of his severe Justice when his Omniâ—otency shall uphold you and his Justice shall â—mite you eternally Oh it were many of your advantages that you were indeed Beasts without immortal souls For to have soul doth capacitat you for an eternal being aâ— for an eternal punishment SERMON V. Prov. 4. 23. Keep thy heart with all di 〈…〉 gence for out of it are the issues of li 〈…〉 WE conceive if there were a windo 〈…〉 opened in each one of our bosome through which each one of us thâ— are here might behold one anothers hearts 〈◊〉 would become monsters and wonders one of to another and to our selves likewise and mig 〈…〉 cry out O! where is the God of judgement t 〈…〉 takes not vengeance on such deceitfull hearts our hearts were turned out of us so to speak and if we saw the inside of our hearts we wo 〈…〉 wonder at his patience I think such is the d 〈…〉 perate deceitfulnesse of our hearts that is 〈…〉 the Saints since Adams dayes and shall be the end of the world had but one heart guide I think they would misguide it I wo 〈…〉 only say
put a false rob up 〈…〉 godlinesse and studies then to flee from it J 〈…〉 like the practice of the Jews they put a scarlet rob upon Christ and then mocked him There is this third deceit of the heart of many that it doth present as impediments and diversions to hinder us from the exercise of duty I would pose you O Christians Whe 〈…〉 went ye to duty but there was something th 〈…〉 your hearts proposed a diversion from the exercise of that duty This is clear Prov. 26. 13. The sloathful man saith There is a Lion in the way a Lion is in the streets He presents to himself an imaginary impediment to divert him from his duty which words points out the solly of the excuse seeing there uses not to be Lions in the streets nor in the high-wayes they frequenting more in solitary and desart places this is also clear in Song 5. 3. where the carnal and secure heart of the Spouse when she 〈◊〉 called to open to Christ she presents this impediment I have put off my coat how shall I put it on I have washed my feet how shall I defile them I shall only in speaking of these impediments which our cursed hearts doth propose to divert us from duty instance them 〈◊〉 the exercise of prayer that our heart doth propose several impediments to divert us from that precious and soul-concerning duty o 〈…〉 prayer and I shall name five impediment which our cursed and carnal hearts doth present to hinder us from that duty after God hath presented to us a golden opportunity for doing of the duty First Our carnal heart doth propose this impediment O say ye I am not in a praying frame and so I must desist from this duty of prayer at this time I would say to such that desist from prayer because they are not in a praying frame these two words First Do ye suppose the way to attain to a praying frame is to desist from prayer should ye not go to prayer that ye may be helped to win to a praying frame Secondly Do ye never go to prayer but when ye are in a praying frame I suppose ye pray not once in a week then and it is much if ye pray once in a month if ye pray not but when ye are in a praying frame The second impediment is our hearts tells us it will be more advantage not to pray than to pray Sometimes a Christian will be under that conviction that he doth more offend God in prayer than in desisting from prayer and upon that accompt we do fold our hands and neglects this duty First I would say this to such It is indeed a sad and afflicting thing the offending of God so much in prayer but it is far sadder to give over prayer Secondly I would say this to such I can hardly believe that ever ye can offend God so much in prayer as by the total neglect of that duty There is this hard impediment which our hearts doth propose to divert us from duties and especially from the exercise and duty of prayer we argue thus with our selves we are not under the sensible necessity of what we need and so we say we will not go to God at this time for if we pray under such a case we will turn but complementers with God we will but flatter him with our mouth and lie to him with our tongue I would say this to such the best way to bring up your hearts to the sensible conviction of your necessity is to 〈◊〉 much in the exercise of prayer a Christian must pray for sorrow of sin if he want it a Christian must pray for sense of necessity if he want it and a Christian must pray for tendernesse when he wants it Prayer is the universall messenger which we must constantly send to God for the supply of all our necessities There is not a case which a Christian can be in but prayer may go to God as a messenger for a remedy to such a case when he stands in need The fourth impediment which our carnal hearts proposeth to divert us from prayer is our hearts are not under an right majestick apprehension of God and so ye say if we go to prayer at this time we will be guilty of the third command in taking his holy Name in vain If we go to prayer at this time saith our deceiving hearts we will but run our selves into that sin To speak to God as to our companion I confesse it is a sad thing to go to God without some divine impression of his Soveraignty and Majesty and I would say this to you I think it is one of the most sad and undeniable evidences of the little grace of God which is in the hearts of many that constantly in their prayers they speak to God as to their companion but I would ask this question at you When went ye to prayer but ye might find your hearts short-coming in the due apprehension of the Majesty of God The last impediment which our carnal hearts doth propose to divert us from the exercise of prayer is this We say many of us that it is an inconvenient time for the exercise of that duty therefore our hearts saith that we should delay the time of praying til a more convenient season according to that practice in Hag. 1. 2. The time is not come the time that the Lords house should be built It is the cursed practice of our hearts that when God presents an occasion to pray we delay praying at that time under the expectation of a more convenient season for going about that duty just like that word which Felix spoke to Paul we speak that to our occasions O occasion that is presented to me to pray in Go away at this time and at a more convenient occasion I will call for thee again I would say this to these which doth so much slight the opportunities presented to them to pray I would only say these three words unto you who doth so First What know ye even ye which slights the call of God to go about prayer What know ye I say but that may be the last call from heaven that ever ye shall get to pray I would have Christians and all of you that is here meditating upon this that when occasions are presented to you ye may argue thus with your selves I must imbrace this occasion for I know not but this may be the last occasion Secondly I would say this to you which slights your occasions to pray when the next occasion is presented to you ye will be more unfit for the exercise of prayer and when the convenient time that ye did propose to your selves is come ye will then defer it till another time Thirdly I would say this unto you who slights these golden opportunities that are presented to you to pray know this for a certainty the slighting of occasions i 〈…〉 disobedience to the commandement of Go 〈…〉 would
he is indeed under bitternesse but the day is approaching when we may call a Christian Noami when he shall be comforted with the consolations of God The third Consideration to press you to guard against discouragment is there is no duty that a Christian is called to when he is under discouragement but it makes it a burthen to him according to that word Jer. 20. 9. discouragement brought forth that resolution then I said I will not make mention of him nor speak any more in his Name c. A soul that is under the exercise of Faith moves swiftly as the Chariots of Aminadab but a soul that is under the exercise of discouragement moves as the Chariots of Pharaoh heavily Lastly there is this Consideration to presse you to guard against discouragement and it is this misbelief and discouragement is the mother of Apostacie as is clear in Lam. 1. 8. she sigheth and what followeth upon and turneth backward And it is no wonder discouragement grow big with child of Apostacy because it makes duties become tastelesse Now the rest of the things which we would have a Christian keeping his heart from we shall onely but name them briefly unto you The third frame that a Christian should keep his heart from is from an impatient frame he should study to make his heart keep silence to any crosse that comes to him from the hand of God Fourthly he should keep his heart from 〈…〉 sting frame not to be taken up in an immo 〈…〉 ate pursuite after the things of the world 〈…〉 ly he should keep his heart from an un 〈…〉 der frame he should study alwayes to keep 〈◊〉 heart tender that he may have that Divine 〈…〉 ness that his heart may melt likewise he 〈◊〉 to keep his heart from an unpraying frame 〈◊〉 be at every occasion in a sit temper of spi 〈…〉 for the duty of prayer Lastly he is to 〈…〉 p his heart from a secure frame alwayes to 〈…〉 pon the watch tower and wait for the mo 〈…〉 of Christ and there are three things the 〈…〉 tions of which a Christian should take up 〈…〉 st He should take up the motions of Christ 〈◊〉 hear if he can take up the motions of the 〈…〉 d of Christs feet coming over the moun 〈…〉 ns of Bether Secondly He should take up 〈…〉 e motions of his conscience that he may not 〈◊〉 sleeping when sin awakes Thirdly He 〈…〉 ould take up the motions of the heart to see 〈…〉 at frame it is in A Christian should be able 〈◊〉 write a diurnall of his own heart that in 〈◊〉 an hour of such a day I was in a believing 〈…〉 e and in such an hour of such a day I was 〈◊〉 discouraged frame and in such an hour of 〈…〉 h a day I sought him whom my soul 〈…〉 eth and at such an hour of such a day he 〈…〉 ought me to the banqueting house and his 〈…〉 er over me was love The summe of all is 〈◊〉 ye would keep your hearts ye must give 〈…〉 i st them to keep for that is the best way to 〈…〉 p them well it is only to Christ ye must 〈◊〉 the keeping of them Ye know man 〈◊〉 but his heart a short time in keeping and 〈◊〉 lost it and I shall before I close because it is the great design of the preaching of the Gospel give you five considerations that may provoke you to give your hearts to Christ. The first Consideration is will ye consider t 〈…〉 matchless and transcendant excellency which in precious Christ O! doth not that transcendant beauty preach My son give me t 〈…〉 heart Psal 24. 7. The Psalmist presseth opening to Christ upon this accompt Lift up y 〈…〉 heads O ye everlasting doors and gates A 〈…〉 what is the argument wherewith he presse 〈…〉 it and the King of glory shall come in I woulâ— only ask this at you O ye hard hearted is 〈◊〉 not marvelous presumption for you to refus 〈…〉 the precious offers of such a glorious King The second Consideration to press you to givâ— your hearts in keeping to Christ Take a vie 〈…〉 and a comprehensive look of the precious act 〈…〉 of the infinite condescentions of Christ Do 〈…〉 not his coming down from heaven preach th 〈…〉 doctrine My son give me thy heart Doth no 〈…〉 his being born under the Law preach that doctrine My son give me thy heart And do 〈…〉 not his being born in so low a condition pre 〈…〉 that doctrine My son give me thy heart A 〈…〉 if nothing will perswade you to give yo 〈…〉 hearts to Christ ye would take a look of tho 〈…〉 five wounds which he received in his bless 〈…〉 body First Doth not the wound that he râ—ceived in his right hand preach this My s 〈…〉 give me thy heart Secondly Doth not t 〈…〉 wound that he got in his left hand preach th 〈…〉 doctrine My son give me thy heart Thirdly Doth not the wound that he received in his prâ—cious side preach this soul-concerning doctrine My son give me thy heart And likewise do 〈…〉 not the wounds which he receiv'd in his blessed 〈…〉 ggs preach this doctrine My son give me thy 〈…〉 eart O! were ye never constrained to wish 〈…〉 r ten thousand hearts to ware and bestow 〈…〉 em upon him Oh? what hearts have yee which refuses the offers of so noble and conde 〈…〉 ending a Prince The third Consideration is If ye will look upâ—n these things which intreats you to give â—hrist your hearts ye cannot but give them â—nto him Christ cryes O come and give me 〈…〉 our hearts Necessity cryes O go and give â—hrist your hearts and we say likewise O give â—hrist your hearts to keep The fourth Consideration is Will ye look up 〈…〉 n these unspeakable disadvantages which at 〈…〉 nds those that will not give their hearts to â—hrist I would say this by the way there are 〈…〉 o ballances upon which we weigh our hearts 〈…〉 irst some weighs their hearts in the ballance 〈…〉 f the Sanctuary and they are found light Se 〈…〉 ndly some weighs their hearts in the bal 〈…〉 nce of deceit and they are found without 〈…〉 lt but now I say this to the persons which 〈…〉 ill not give their hearts to Christ I defy all 〈…〉 e Angels in heaven to speak forth their un 〈…〉 eakable disadvantages yea sense shall be the 〈…〉 st preacher of it in that day and I shall name 〈…〉 ese three inexpressable disadvantages to you 〈…〉 rst if ye give not Christ your hearts Christ 〈…〉 all be your eternal enemy and in the con 〈…〉 to that precious doctrine which he once 〈…〉 eached Come unto me hee shall pronounce 〈…〉 at sad sentence against you Depart from me 〈…〉 d therefore as ye would not engage Christ to your eternal enemy yee would give him your hearts O the Gospel-vengeance of a crucified Saviour will be more terrible sad anâ— fearfull then the
should be so many whicâ— should stop their ears are there not some 〈◊〉 whom Christ hath piped and they have n 〈…〉 danced And now he is beginning to mourn 〈◊〉 you and Oh will ye not lament I would s 〈…〉 this to you the day may be approaching wh 〈…〉 Glasgows rods shall be preachers and its cross 〈…〉 Teachers from the Lord. Yea God is begi 〈…〉 ning to preach that word to you which is 〈◊〉 Jer. 2. 31. O generation see the word of t 〈…〉 Lord c. If ye will not hearken to God in t 〈…〉 voice and mouth of his Preachers he will se 〈…〉 a more severe Preacher unto you and ye sha 〈…〉 be forced to hear his voice I say look that t 〈…〉 contempt of Christ in his Rods in his Ordâ—nances and in his offers make not this pla 〈…〉 an Aceldama a field of blood and a Golgo 〈…〉 the place of dead mens skuls I say to you t 〈…〉 day may be approaching when yee shall me 〈…〉 with these six silent things from God Fi 〈…〉 when ye shall meet with silent rods when y 〈…〉 shall not know nor understand the language 〈◊〉 them when they shall speak to you in stran 〈…〉 and profound language which you shall not 〈◊〉 derstand Secondly when ye shall meet with silent God when you shall cry to him and 〈◊〉 will not hear you Thirdly when you sh 〈…〉 meet with silent and dumb Ordinances whi 〈…〉 shall not speak unto you Fourthly when 〈◊〉 shall meet with silent mercies that all the go 〈…〉 things he doth unto you ye shall not knoâ— the language of them Fifthly when you sha 〈…〉 â—eet with the sad lot of a silent conscience when ye shall not be reproved by it when ye 〈◊〉 but God shall give you leave to â—â—ll and deâ—art and not to return And lastly when ye â—â—all meet with silent commands with silent 〈…〉 eatnings and with silent promises that is 〈◊〉 shall never know what the promise cals for â—hat the threatnings cals for nor what the â—ommands cals for when he shall chastiâ—e you 〈◊〉 the dark and there shall be none to deliver â—ou and when there shall be none to plead â—our cause but a sin revenging God entering â—he lists with you when he shall say to them â—hat are left do not pray for this people not 〈…〉 ceed for them for they are the people up 〈…〉 whom I will have no mercy I may say by 〈…〉 ll appearance our judgement doth speak this 〈…〉 e hath spoken to us in the still voice of the â—ospel and he hath spoken to us in the whirle 〈…〉 d and yet he is in none of them But what 〈…〉 ow ye but God may the next time speak to 〈…〉 u closing himself in a circle of â—irâ— I have â—ometimes spoken that word to you awake â—â—ake O sleepers and call upon your God But to come to the words in this Chapter â—he Prophet hath been leading a sad processe against this people for the neglect of duties which were lying at the door and now we have in this verse the conclusion of it the scope whereof is this shewing the people that the Lord would send a more sharp message if they will not obey And in it there are four things considerable First we have an excellent exhortation given to hear the Rod and by it is not only meaned to take up what the Rod speaks but also Who hath appointed it Secondly There is that excellent Consideration to presse them unto it it is the Lord voice we may say that of the rod which wa 〈…〉 said of Herod in another sense it is the voice 〈◊〉 God and not of man Thirdly We have the people to whom th 〈…〉 Exhortations is given and it is unto the City that is to Samaria and to the bordering tow 〈…〉 thereabout now the reason why the Lords voi 〈…〉 cryeth unto the City rather than to the Countrey the reason of it is either this the City ordinarly hath most eminent tokens of the me 〈…〉 cies and respects of God which being abused makes God especially to contend with them or else because of this ordinarly most prophenity is broached within the City and do 〈…〉 vent it self thence into the Country accordiâ—â— to that word which is spoken of Jerusalem that from it Prophanity goes out into the Coun 〈…〉 or whole land The fourth thing in the words is the persons that will hear the voice of the rod or th 〈…〉 Lords voice and it is The man of wisdom sh 〈…〉 see thy Name or as the words may be rendered the man of substance or of substantial wisdom which speaks that it is one of the greatest fo 〈…〉 lies that is imaginable not to hear the voice o 〈…〉 the Lord and his threatning rod. The last thing in the words is the way h 〈…〉 the man of wisdom winnes to the right us 〈…〉 making and understanding the voice of the ro 〈…〉 and it is by seeing his Name now by the Namâ— of God may be either understood the seeing 〈◊〉 the Authority of God in his threatnings or by the Name of God may be understood His wisdom His peace His power His justice His so 〈…〉 raignity and His holinesse the man of wisâ—om shall see these five excellent Attributes of God shining into the Rod and in every sad disâ—ensation which he meets with and the reason 〈…〉 using that expression he shall see is to point 〈…〉 ot these certain and distinct discoveries which 〈…〉 e man of wisdom shall have by such a crosse Now having thus made plain the words unâ—o you there are three things which we shall â—â—eak a little unto from the scope before wee 〈…〉 me to the first thing in the words The first thing which we shall take notice of 〈…〉 om the scope is this That the slighting of 〈…〉 own duties is the fore runner of some sad 〈…〉 nd lamentable stroak from the Lord upon a â—erson or people these things which they know â—o be duties and yet they slight and disobey â—hem I say it is the fore-runner of some sad and 〈…〉 minent act of the displeasure of God to a perâ—on or people This is clear Luke 12. 47. That â—ervant which knoweth his lords will and prepares not himself neither doth according to his will shall be beaten with many stripes And that word in Jer. 5. 5. I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God c. yet it is said of these they have altogether broken the yoke and burst the bonds And what followes vers 6. Wherefore a Lion out of the Forrest shall stay them Rom 1. 21. 26. where they professed themselves to know And yet they glorified him not as God This is given as a reason That he gave them up to a reprobate mind to do things not convenient It is probable the impiety and
prophanity of a people is come to a wonderful height when they can sin agai 〈…〉 light and knowledge Now in speaking of th 〈…〉 more fully I shall speak to some aggravatioâ— of the sin of slighting known duties The first Aggravation is when a persoâ— slights duty after the sinfulness of that sin hatâ— been discovered unto him and engrven on hi 〈…〉 conscience O that is a mighty aggravation o 〈…〉 that sin This is clear Hos. 5. 2. And the revolters are profound to make slaughter though I havâ— been a rebuker of them all Nehem. 9. 29. anâ— have testified against them yet they dealt proudly and hearkned not to thy commandments but sinneâ— against thy judgments I confesse sinning against convictions of conscience especially when they are sharp is a greater sin than to sin against light this is indeed to sin with a lifted up hand and not to blush nor be ashamed nor yet to be afraid to commit iniquity Know now therefore there are many here that slight known duties notwithstanding of light and the convictions of conscience which they have had for doing so I would only say to that person be afraid and stand in awe lest the day may be approaching when God shall cease to be a reprover unto you and the reinyies shall be laid on your own neek and you shall be as a wild Asse snuffing up the wind The second Aggravation of slighting known duties is when a person slights known duties after God hath been discovering discontent with another person for that sin when we see the justice of God overtaking another person for slighting of a known duty and yet the person which stands beside is not afraid to persist in the same sin This is clear Jer. 3. 8. And I saw when for all these causes whereby back-sliding Israel committed adultery I had put her away and give her a bill of divorce yet her treacherous sister Judah feared not but went and played the Harlot also As if he had said though Judah have beheld what I have done to Israel for her whoorish carriage yet notwithstanding of this she went and played the harlot also I confesse this is a greater aggravation than the former and it speaks that such a sinner in a manner hath given a deâ—iance to the justice of God and hath cryed out in a manner I care not what God will do I will do my pleasure The third Aggravation of the sin of flighting known duties is when persons flights known duties after God hath begun to contend with them for so doing this is a mighty aggravation of sin as is clear Isa. 57. 17. For the iniquity of his covetousnesse was I wroth and smotâ— him I hid me and was wroth and he went on frowardly in the way of his heart After a person hath had the Rod shaken over his head and hath drunk something of the justice of God for â—â—â—ighting such a duty yet to persist in it O that is a scarlet and mighty transgression and yet are there not many here who are such The fourth Aggravation of flighting known duties is when a person slights known duties upon very smal temptations is not this certain a word of a temptation the half of a word yea the very nod of a temptation will put us from the doing of known duties Yea sometimes we will be glad of a temptation to divert us from the exercise of duties yea sometimes it is known when temptations are not present to divert us from the exercise of known duties we will go forth and seek a temptation I confesse the devil needs not to be at much pains i 〈…〉 these dayes there is many which gives the devil work and imployment yea and if he see 〈…〉 not them they will seek him The fifth Aggravation of the sin of slighting known duties is when persons does not so much as set about well doing of them that is 〈◊〉 great aggravation this is clear Luke 12. 47. He that knowes his masters will and doth it not neither doth prepare himself to do it is worthy of double stripes He will not take pains to prepare his heart for duty that is a mighty aggravation Some they are content to be under their setters as though they were bound of God some they are content to live under their convictions as though it were impossible for them to answer them and they say there is no hope The sixth Aggravation of slighting known duties is when a person slights duties after God hath commended the beauty and excellency of such duties that is no doubt a great aggravation as when God doth commend prayer and discovers the beauty thereof to a Christian O then it is a sad and lamentable thing for that person to sit down and slight his duty that is as it were to slight prayer when it hath on all its ornaments A seventh Aggravation is of slighting known duties is when persons slight duties after they have been convinced of the advantage which waits upon the doing of them Are there not some that slight prayer notwithstanding they have been convinced that prayer hath been unto them a mount tabor in which they have seen Christ transfigured some they will slight prayer after they have been convinced that prayer hath been the trysting-place betwixt Christ and them and after they have been convinced that prayer hath been as the top of mount Pisgah on which they have gotten a view of the promised land O that is a notable aggravation of slighting of known duties when the person hath this to say Now I am slighting my own advantage There is this last Aggravation when a person slights known duties yet with very little resentment and grief of heart Are there not many that have slighted their morning prayer here to day and yet not have convictions therefore And are there not many persons here to day that oftentimes goeth to bed without saying their prayers and yet have as much peace of conscience as if they had done it I think a person hath gone a great length in hardness of heart when he can slight known duties and yet not be grieved yea and it is a token that they have not only to do with a hardned conscience but with a hardned will Are there not many persons that notwithstanding of the slighting of known duties yet never had a broken heart therefore Doth not the misbeliever slight the commandement of faith and yet not weep for it Doth not the secure Christian slight the commandement of prayer and yet not be grieved therefore Doth not the presumptuous sinner slight self examination and yet is not much grieved And doth not the dissolute sinner that is under the power of his idols slight the commandement of morâ—ification and yet not have a sore heart for it Now the second thing which I shall speak from the scope is I shall propose some considerations to presse you to the exercise of all known duties The first Consideration it is the Christian
to a hunder but the third day whe 〈…〉 that Christian prayes but it be meer formality O what makes Christians pray so weakly It is because they teach their hearts th◠arte of praying formally by slighting of duty Fifthly I would say this to you the slighting of known duties is the first step of the s 〈…〉 against the Holy Ghost This is clear in Heb. 10. 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin I le tell you what is betwixt the sin of slighting known duties and the sin against the Holy Ghost there is no more betwixt them both but that word wilfulness And what knowest thou but thy slighting of duties may come to wilfulness ere long Ye would know this that under the Law there was Sacrifices for sins of Ignorance and likewise for sins of infirmities but there was no sacrifice for presumptuous sins now if this be the first step towards the sin against the holy Ghost I am sure there are some here which have gone this length yea and I fear a little further Now will ye take home this conviction and I would say this let the person which is not guilty of this offence amongst us take up the first stone and cast at us I suppose our conscience might accuse us and we might steal out one by one O! the dreadfull disadvantages which attends that person that slights known duties This is a strange thing our consciences are no more moved at what one can speak of that which is our sin indeed than though it did not concern us I suppose there is not one here bu◠they may write this on their fore-heads Guilty guilty Now there is this lastly which I would say unto you The day is coming when the slighters of known duties shall be forced to cry out Ah that I had been an idiot had never known my duty I confesse the slighting of known duties and the sinning against Light shall be a mighty aggravation of our sin O what terror was it to Judas conscience when he came to think of this I sold my Master and I know I have sinned in so doing And O what terrour likewise will it be to you when ye shall be convinced of this my conscience told me that this was my duty and I would not do it Now the next thing which we shall speak to from the words in general is that God in the depth of his condescendancy hath many various wayes in making known duties unto a person or people this is clear from the words where God having pressed duties upon this people by the voice of his Ministers now he sends a more sad and terrible preacher to them even a threatning Rod. Now this is clear that God hath many wayes in pressing people to their duties Isa. 5. 4. What could have been done more to my vineyard that I have not done in it c. This is also eminently clear Songs 5. 2. Open to me my sister my Spouse and if that will not do it he will knock at the door and say it is the voice of thy beloved that knocketh and if this will not do it he will use arguments to perswade her open to me my sister is not that an argument yet he will give her another for my head is filled with dew and my hair with the drops of the night and if all these will not do it Christ will put in his hand by the hole of the door which speaks this that Christ in the depths of his condescendency leaves nothing unassayed to presse people to their duty This is also clear Deut. 11. 26 27 28. where he sets life and death blessings and cursings before them to presse them to their duty I confesse there are many in heaven to day that Christ never took the half of the pains on them as he hath taken on some of us and there are many in hell to day upon whom Christ took never half so much pains as he hath done on some of us and is it not then a wonder that we are not sent away to hell likewise Now I will tell you six great voices or means wherewith God presseth people to their duty The first voice is the voice of threatnings all the threatnings which is in the Scripture this is the voice of them all O give obedience to your duty This is remarkably clear from that choise and remarkable place Jer. 36. ver 3 6 7. Therefore go thou and read this roll which thou hast written from my mouth c. Baruch he is commanded to read all the threatnings of God to his people and what is the precious end he hath before him It may be they will present their supplication before the Lord and will return every one from his evil way c. This is the very end and scope of Gods threatnings that persons may present their prayers before him and he will shake the Rod over our heads for this end Therefore I say give the threatnings of God who are his Messengers that which they require and it is to put the Rod by the door The second great voice whereby God sometimes presses home duties upon folk is by the voice and Rod of these sad afflicting dispensations which we meet with This is indeed the end of them that persons would give obedience to the commands of God this is clear in the very scope where he presses them to hear the voice of the Rod that they might give obedience to their duty And it is also clear from that sweet and excellent promise Ezek. 20. 37. And I will cause you to passe under the Rod and I will bring you into the bond of the Covenant I say the very great end and design of God in sending Rods is that persons may be engaged to their duty The third voice wherewith God presses people to their duty is by the voice of promises what is the great voice of the Covenant of promises It is give obedience to commanded duties This is clear Ezek. 11. 19 20. And I will give them one heart and I will put a new spirit within you And I will take the stony heart out of their flesh and I will give them an heart of flesh that they may walk in my statutes and keep mine ordinances and do them c. As it were all the great promises of the Covenant have this promise obey and ye shall have it is obedience that leads us to the possession of the promises The fourth voice whereby God presseth persons to the doing of known duties is by the voice of all the mercies which we meet with I say the voice of them all is this O give obedience to his commandements Yea this is the very language of mercies All the great things which God hath done to you what is the scope and end of them all It is O will ye come and obey Fifthly Doth not the great
of the Rod it is because we are noâ— spiritual Lastly I would give this direction to the Christian who is under a dark and silent crosse study at that time to have thy heart most united to Christ for at that time thou is most ready to fall O that is a time when the devil fishes most because that is the Christians drumly water so to speak O it is known the devil never gets any advantage over a Christian so much as when he knows not the meaning of the crosse I confesse the devil will tell you a false meaning of a crosse he can interpret the language of a crosse after another way thâ—â— God doth interpret it Now being to choose our discourse I shall name these eight or nine Observations concerning the crosse which I would have you taking notice of First When a Christian doth first meet with a crosse he may be patient and submissive under it and yet if the threed of the affliction be spun out to any length hee may turn impatient I confesse it is not much the first day that the crosse meets with us to be patient but let the crosse ly on us then we will cry out why is it that God deals thus with me this iâ— clear in the practice of Job when first he met with the crosse he could take it in his arms and cry out The Lord hath given and the Lord hath taken away blessed be His Name But let the crosse ly a little while on Job then he will cry out I choose strangling and death rather than life A green wound is half whole as we use to speak but let once our wound begin to feaster then we will be impatient The second Observation which we would have you to take notice of concerning the crosse There are five sorts of blasphemy which one that is under a crosse may fall into First He may fall into that blasphemy of calling God unjust according to that word Ezek. 18. 25. Yet yee say the way of the Lord is not equal c. The second sort of blasphemy is when we call God unfaithful according to that strange word Jer. 15. 18. Wilt thou be altogether unto me as a liar and as waters that fail O do wee not think that God is not half so good as his word under the crosse The third sort of blasphemy is when wee call God weak there are sometimes we are brought to that Is there no balm in Gilead and is there no Physician there my stroke is grievous and my wound is incuâ—able Sometimes when wee are under the crosse we think it is above Gods power to set us free from it The fourth sort of blasphemy which a man may have under the crosse and that is when he chargeth God with changâ—blenesse I think Christians under the â—rosse are like men first going to Sea when â—hey go first out from the Haven or by a Rock they think that they are standing still buâ— the land beside them is moving stirring so when first we come under the erosse we think God is changeable but wee are still the same The fifth sort of blasphemy which one may have under the crosse and that is when he chargeth God with forgetfulnesse you know that forgetfulnesse is the property of an ingrate man and O if you call God ingrate or unthankfull you may call him any thing I confesse I thinâ— Christ forgets nothing of a Christian but hiâ— wrongs The third Observation concerning the crossâ— is this It is a speaking evidence of the want of Son-like frame if the crosse do hinder us in thâ— exercise of duties I confesse little proficing uâ—der the crosse speaks this much that either wâ— are not sons or have not a son-like frame so these who are the Lords children when folly bound to them the Rod of correction drives away there are many of us in our afflictio 〈…〉 are of Ahazs frame we sin more and more 〈◊〉 our afflictions The fourth Observation which I would giâ—â— you concerning the cross is this there are fo 〈…〉 things which a Christian would take up conceâ—ning his crosse First He would take up 〈◊〉 speakable wisdom in his crosse Secondly 〈◊〉 would take up unspeakable love thereiâ— Thirdly He would take up unspeakable justi 〈…〉 and holinesse in his crosse And fourthly 〈◊〉 would take up these great advantages that flâ—â—eth to him from the spiritual use-making 〈◊〉 his crosse Some Christians they can read w 〈…〉 dom justice and holinesse on a crosse befoâ—â— they can read love upon it but however it good to take up all these four in the crosseâ— and did dispensations which you meet with There is this fifthly which I would say concerning the crosse there is not a crosse and sad dispensation which a Christian meets with but it is a gift and royal donation sent by the hand of Christ to him there are some they look upon the promises as gifts but I say to thee thou must look upon thy crosses as gifts also Philip. 〈◊〉 29. For unto you it is given in the behalf of Christ not only to believe on him but also to sufâ—â—r for his sake And there are some likewise that look on their sensible enjoyments but not 〈◊〉 their crosses as gifts I say if once a Christian win to know that the cross is a gift he wolâ—â—ikewise win to patience under the crosse The sixth Observation concerning the crosse â—â—ere are some peaceable fruits of righteousâ—esse that redounds to a Christian which is â—ightly exercised under the crosse Heb. 12. â—1 Now no chastening for the present seems to be 〈◊〉 but grievous neverthelesse it yeeldeth the â—â—aceable fruits of righteousnesse unto them which 〈◊〉 exercised thereby I say sometimes the Rod 〈◊〉 a Christian is like Aarons Rod it will â—â—ud â—â—d blossome in a night and bring forth pleaâ—â—â—t fruit The seventh Observation is the most â—â—re â—â—joyments of a Christian are trysted to the â—â—e of his being under the crosse When was that Jacob saw the Angels of God descending 〈◊〉 ascending upon that ladder was it noâ—â—hen he was forced to ly in the open field â—â—en was it that these three Children saw Christ â—â—he likeness of the Son of man was it not â—hen they were in the furnace when it was not seven timeâ—â—ore then ordinary When was it that John gâ—t such a vision of God was it not when he was the Isle of Patmos for the Testimony of Christ When was it that Ezekiel saw the visions of God was it not when he was sitting by the River Chebar in the land of his captivity And when was it that Stephan saw the heavens open and saw Christ standing at the right hand of God was it not when they were stoning him to death for the Testimonies of Jesus Christ I say the most remarkable enjoyments of a Christian are trysted under the crosse According to that word of the Psalmist To the righteous there ariseth light in darknesse The eight Observation that