sometimes hear 〈◊〉 prayers and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer this is clear from Dan. 10. 12 〈◊〉 where it is said to Daniel That from the 〈◊〉 day that he afflicted his soul his prayers and s 〈…〉 plications were heard and yet it is one 〈◊〉 twenty dayes before the answer and return his prayer did come These are two dist 〈…〉 mercies to the Christian the hearing of 〈◊〉 Prayer and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him and saved him out of his trouble We shall say this secondly that there is a eat and vast difference betwixt the returns prayer and the delayes of the returns of it 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th deny to give us the answer of our prayâ—â—s though he delay them a while or to say 〈…〉 t we can have no answer at all though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard even the â—lay of the answer and return to their prayers 〈…〉 d this is clear from Rev. 6. 10 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth their prayer heard and yet withall they are desired to stay 〈…〉 ittle untill their brethren that are to be slain 〈…〉 ould be fulfilled and then their prayer shall be 〈…〉 filled and accomplished unto them There is this thirdly that we shall speak to 〈…〉 d it is this That sometimes our prayers may 〈◊〉 both heard and answered and yet we will 〈…〉 t believe that it is so when we are waiting 〈◊〉 the distinct and solide apprehension of this 〈…〉 rcy and we conceive that this is either oc 〈…〉 sioned through the greatnesse of affliction 〈…〉 on a Christian and the continuance of his 〈…〉 oke as it is evidently clear from Job 9. 16 17. 〈…〉 here Job saith If I had called and he had anâ—â—ered me yet would I not believe that he had 〈…〉 rkened unto my voice And he gives this to the reason of it For he breaketh me with a 〈…〉 pest and multiplieth my wounds without caâ—se 〈◊〉 this may be the reason of it likewise Why 〈…〉 en our prayers are both heard and answered 〈◊〉 believe not that it is so and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer and that we are not much taken up 〈◊〉 expecting a return from God to our prayerâ— and therefore when our prayers are heard 〈◊〉 answered we cannot believe that it is so There is this fourth thing which wee sh 〈…〉 speak to concerning the returns of prayer th 〈…〉 the prayers and petitions of a Christian ev 〈…〉 while he is under the exercise of misbelief th 〈…〉 may be heard and taken off his hand as it 〈◊〉 clear from Psal. 116. 11 12. I said in my ha 〈…〉 all men are liars But there is a sweet and precious experience which followeth that W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith I 〈◊〉 cast out of thy sight and yet he saith in verseâ— When my soul fainted within me I remembred 〈◊〉 Lord and my prayer came in unto thee unto th 〈…〉 holy Temple Now to give some answer to the quest 〈…〉 which we proposed how one may know wh 〈…〉 ther or not his prayers be answered First 〈◊〉 Christian be enlarged and enabled to go on 〈…〉 duty though he do not receive a sensible maâ— festation of the grant and acceptation of 〈◊〉 prayer but in a manner he is denied of 〈◊〉 answer and return of it yet if he do attain 〈◊〉 such a length as to pray without ceasing and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is no doubt a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God and in his own and appointed 〈◊〉 these prayers of yours shall be answered 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his pray 〈…〉 were heard and answered In the day wh 〈…〉 cryed thou answeredst me And what is his argument that he bringeth to prove this that his prayer was answered It is and strengthnedst me with strength in my soul. Certainly it is a bad sign and an evil token that your prayers are not heard if because he denieth your suit and petiition for a time ye leave off the exercise of the duty of prayer and faiâ—t in the day of your adversity There is a second thing by which you may know whether or not your prayers have met with a return and answer from God and it is this If your prayers be suitable unto his own word and agreeable unto his holy and most divine will and pleasure then you may be perswaded of this that God hath heard your prayers this is abundantly clear from 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Certainly it is difficult and exceeding hard we confesse for a Christian to exercise faith upon the sure word of prayer abstracting from all other grounds But if we would have our faith elevated and raised to so divine a pitch we would believe this precious â—â—uth that what soever we ask according to his will he â—eareth us and that he will answer our supplications therefore will ye wait patiently and faithfully upon God There is this third thing whereby you may know whether or not your prayers be heard â—â—d it is if ye have delight and spiritual joy in â—he exercise of this blessed duty of prayer though ye have not the return and answer of your prayers yet it is an evidence and token that your prayers are heard and you shall shortly have an answer given to them and when ye lose your delight in duties which ye once attained to then ye may be afraid thereat There is somewhat of this hinted at in Job 27. 9 10. where Job giveth this as a reason and ground that he will not hear the prayer supplication of the hypocrites because he delighteth not himself in the Almighty Inferring this much that if he would delight himself in God then he would hear his prayer and give him a return and answer to it There is this fourth thing whereby you may know whether or not your prayers are heard and answered and it is when your sadnesse and anxiety about that which you were asking from God in prayer is removed and takes away this is clear from 1 Sam. 1. 18. when this is given as an evidence that
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
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
〈…〉 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
his known sins but from his sins which he had forgotten And therefore he bids God make them known unto him and I would say this to you David who was a man according to Gods own heart he knew not the number of his sins and O how much lesse can we that never came the hundreth part so far And also you may see it in the practice of Joh. How many are mine iniquities and sins make me to know my transgression and my sin Now we come to the words and there is four things which we spoke to from them at the last occasion First The duty commanded Keep thy heart Secondly The qualification how this duty of keeping the heart should be gone about and it is with all diligence Thirdly That the heart of man hath many temptations seeking it which is likewise presupposed in that word keep thy heart with all diligence Lasty The reasons why we should keep it for out of it are the issues of life Now for the first thing in the words we spoke to two things from it First That it was a Christians duty to keep his heart Secondly What was comprehended under this for a Christian to keep his heart and likewise of those disadvantages which a Christian hath from the not keeping of the heart Now for the first thing to wit that it is a Christians duty to keep his heart We shall speak yet to some Considerations to perswade you to this duty The first Consideration is Take notice of the had qualifications of the heart and there is six or seven bad qualifications of it First The heart is exceeding deceitful Jer. 17 9. The heart is deceitful above all things and desperatly wicked who can know it and likewise Isaiah speaks of a deceived heart which leads people aside Isa. 44. 20. The heart of man is a deceitfull thing it will preach peace peace when there is none O it is deceitfull it will make us commit sinne when there is no outward pleasure therein Secondly That the heart is desperatly wicked who can know it that is if there were threatnings commands promises and convictions of sin yet the heart will cause you to sin if hell were put in your way yet for the pleasure of an idol ye would run to the sin Thirdly That there is a cursed union betwixt the heart and idols Hos. 4 8. And they set their heart on their iniquity Hos. 4. 17. Ephraim is joyned to his Idols let him alone And that word is thrice repeated in Ezek. 14 3 4 5. They have set up their Idols in their hearts Keep your hearts with all diligence I say lest that union be i 〈…〉 tertained Fourthly There is many of ouâ— hearts that is exceeding mad Eccles. 9. 3. Thâ— heart of the sons of men is full of evil and madnesâ— is in their heart while they live and after thaâ— they go to the dead Alas there is nothing buâ— madnesse in our hearts according to that word the land is full of Images and they are mad up 〈…〉 their Idols Certainly the madness of our heartâ— speaks that we keep not our hearts Fifthly Our hearts are divided as in Hos. 10. 2. Then heart is divided c. which speaks a great necessity of keeping our hearts Sixthly Our hear 〈…〉 are exceeding whoorish Ezek. 6. 9. Because I am broken with their whoorish heart which hath departed from me c. Lastly Our hearts are exceeding dull and ignorant in the wayes of godlinesse as in Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart There is such an Egyptian darknesse upon our hearts that wee cannot know sin there is some of us that I fear knows not good by evil The second consideration is that there is such a difficulty to keep our hearts therefore wee ought strongly to guard them Adam had his heart but a short time in keeping and yet hee could not keep it which shews the difficulty in keeping of it Psal. 25. 20. O keep my soul and deliver me let me not be ashamed for I put my trust in thee 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator I would say to you pray that prayer which Christ prayed when he was upon the crosse Father into thy hands I commit 〈…〉 y spirit O pray that prayer every day for 〈◊〉 say if God forsake us but one hour O what a great multitude of sinnes would we commit Acts 5. 4. Why hast thou conceived this thing in â—hine heart thou hast not lied unto men but unto God Yea even to God who is the judge of all â—s if he had said it was conceived in thine â—eart and then it was brought forth The third consideration is That the heart is â—he mother and original of all evil and if this were believed no doubt we would watch with much watchfulnesse and serious self-examinaâ—ion Likewise I would say that the not keepâ—ng of our hearts is the cause of many of your walkings so prophanely as we do It is impossible for you to walk with God aright if ye have not your hearts keeped if ye would keep 〈◊〉 good conversation then keep your hearts for â—e must never at any time trust your hearts for â—ither one time or another they will turn eneâ—ies unto you The last consideration is this It is a most excellent thing for a Christian to keep his heart would ye win to that commendation that Soloâ—on hath Prov. 16. 32. He that ruleth his spirit 〈◊〉 better then he that taketh a city O then keep â—our hearts as if he had said It is better to â—onquer that Modicum and little thing the â—eart then it is for one to conquer a city Now the second thing that I would speak to â—rom keeping of the heart is to these disadvan 〈…〉 ges which is waiting upon the not keeping â—f it Prov. 25. last verse He that hath not â—ule over his own spirit is like a city that is â—roken down and without walls And I would give you these disadvantages which will at 〈…〉 upon these that doth not keep their hear 〈…〉 First A temptation will soon overcome th 〈…〉 person with little difficulty the devil will 〈◊〉 need to use many arguments for the gaining 〈◊〉 that persons heart Alace our hearts ma 〈…〉 of them by all appearance is in the de 〈…〉 hands that he hath a surer grip of them th 〈…〉 we our selves have Oh that the devil sho 〈…〉 have so many of our hearts and that so 〈◊〉 of them should be at his command O beli 〈…〉 it he is the hardest master and he is the wo 〈…〉 master that ever ye served and if he once 〈◊〉 us within his grips it will be hard getting o 〈…〉 again These hearts which are not keeped 〈◊〉
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
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
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
that is to be found in the practice of 〈◊〉 Christian except he in whom is all the trea 〈…〉 res of wisdom and knowledge do unsold this 〈…〉 e divine sentence Pray without ceasing it 〈…〉 all always remain a mystery to our obediâ—â—ce It is a question we confess that is someâ—â—me difficult to determine whether some du 〈…〉 es of a Christian that are commanded to be 〈…〉 ne by us be more mysterious to our under 〈…〉 nding to take up the nature of them and â—hat is commanded in the lively and spiritual â—xercise of such a duty Or whether they be 〈…〉 ore mysterious to us in our practice and o 〈…〉 dience We confess it holdeth not alike in 〈◊〉 things it being more easie for us to know 〈…〉 en to practice many things but we conceive 〈◊〉 holdeth out in some and even in those things 〈…〉 d duties that are most obvious as we con 〈…〉 ive and that have least of the mysterious 〈…〉 ss of the Gospel engraven upon them c. SERMON II. 1 Thes. 5. 17. Pray without ceasing IT were for our great advantage to be mu 〈…〉 taken up in a serious and divine considerâ—tion of that most sad but most true say i 〈…〉 That there are many called but few chosen y 〈…〉 if there were but one of each twelve that 〈◊〉 within this house to day to whom Christ th 〈…〉 sadly should speak One of you will betray m 〈…〉 ought ye not all to be put to a holy inqui 〈…〉 and search and say unto him Master is it 〈◊〉 Master is it I and to be exceeding sorrowf 〈…〉 â—ntill that concerning question be determi 〈…〉 unto you How much more ought ye to 〈◊〉 complish a secret and serious search to kn 〈…〉 whether or not ye be written amongst the livi 〈…〉 in Jerusalem and have passed from death to life 〈…〉 Seeing alace I think it is more probable t 〈…〉 if precious Christ were to speak to each twe 〈…〉 that are within this house we are affrayed th 〈…〉 he should thus sadly speak There are ele 〈…〉 of you that shall betray me and only one sh 〈…〉 passe free And O that the number of tho 〈…〉 who are to betray the precious Son of Go 〈…〉 were reduced to so few though indeed the 〈…〉 be many If he who seeth not as man seeth who reprov 〈…〉 not after the hearing of the ear nor after the seei 〈…〉 of the eye who can reject an Eliaâ— the mo 〈…〉 fair in shew and appearance and can choose 〈◊〉 stripling like David were to come to give h 〈…〉 verdict and passe his sentence on all of us th 〈…〉 are here ah upon how many of our fo 〈…〉 heads might he engrave this dreadful sentence Mene mene tekel upharsin thou art weighed in the ballance and art found light I am affrayed that even some professors who have a form of godlinesse and yet have not the power thereof and are like those painted sepulchres that are fair without but within are full of dead mens bones he shall reject their confidence and cut off their â—ope as a spiders web Religion that is pure and â—ndefiled is another thing then we take it to be Wee must not go to heaven in a bed of â—oses we must strive and earnestly contend to enter in at the strait gate And if ye would have a description and definition of those that are shut out from the presence of the Lord who are of that woful number to whom Tophet is ordained of old the Psalmist giveth a description of them Psal. 14. 4. They call not upon God But if ye conceive that this is the description of these that shall be eternally secluded from Gods presence that they pray not unto God â—e will think that ye are not of that liste for who is so absurd say ye that will not pray to him that is Almighty and pay that due homage â—nto him who is the Creator of the ends of the â—arth But unto such Atheists as these I shall propose these four things which if you be not able to give a positive answer unto he perswaded that ye never knew what it is to pray â—nto God so as to have your offerings coming up with acceptance upon his holy Al 〈…〉 I. Did ye ever know what it was to go 〈◊〉 â—rayer upon an internal principle of love and â—â—e grace of Christ constraining youâ— Are â—here not many of you O Atheists who doth not know what this means to have the prec 〈…〉 ous bonds of love constraining and imposing 〈◊〉 blessed necessity upon your hearts to conver 〈…〉 with God in prayer Did ye ever know what 〈◊〉 was to bind your sacrifice to the horns of the A 〈…〉 tar by the cords of love II. Did ye ever know what it was by praâ—er to attain to more conformity with Go 〈…〉 and to crucifie your lâ—sts There are many a 〈…〉 I may say some professors to whom this i 〈…〉 mystery through fasting and prayer to cruci 〈…〉 an idol or lust It were good ye had a holy j 〈…〉 lousie over your selves that you are in bonds 〈◊〉 iniquity and gall of bitternesse The most p 〈…〉 of our mortification is rather by consent th 〈…〉 by constraint our Idols doth rather go o 〈…〉 nor are cast out or else our Idols dieth rath 〈…〉 to us then we die to them Hence it is th 〈…〉 oftentimes after he hath famished our gods 〈◊〉 sit down and bemoan our selves over the gra 〈…〉 of our Idols and as David lamented over A 〈…〉 solom so do we over our lusts III. Did ye ever know what it was to disti 〈…〉 guish betwixt absence and presence When 〈◊〉 ye meet with such a place which ye might 〈◊〉 Peniel that you had seen God face to face a 〈…〉 in another place you might have said Here 〈◊〉 did turn about the face of his Throne and did v 〈…〉 himself with a cloud so that I know not wh 〈…〉 â—o finde him IV. I shall in the last place propose t 〈…〉 question which I conceive may not only coâ—â—ince prophane Atheists but also some w 〈…〉 have a shew of Religion Did you ever kno 〈…〉 what it was to sit down and lament over 〈◊〉 since from Christ and think it an import 〈…〉 want Oh! where is the exercise of the impaâ—ent grace of love now gone O! but Christ may live long in heaven before the most part of us give him a visite I fear he visite us before we visite him And now O Atheists examine your selves by these and be perswaded that if ye know not what those things mean ye are yet strangers â—nto the spiritual exercise of this duty of prayâ—r and all your prayers that ever ye have spoâ—en have been â—ut as a smoak in his nostrils and a fire that burneth all the day Believe me in this O men of the world that in the day when you shall solemnly appear before God in the â—alley of
will 〈◊〉 supplicated for the accomplishment of theâ— this is clear in Ezek. 36. 37. where in the p 〈…〉 ceeding words there is named and holden for 〈…〉 large and precious promises yet he subjoy 〈…〉 eth Thus saith the Lord God I will yet for t 〈…〉 be enquired c. This is likewise clear 2 S 〈…〉 7. 27. where David receiving the promise t 〈…〉 is house should be established for ever and â—hat the Messiah should come out of his loins according to the flesh he maketh that sweet â—uit of it Therefore hath thy servant found in it heart to pray this prayer unto thee Is not this mystery to turn over your promises into prayers and your prayers into songs of praise a iâ— no wonder that we ofâ—â—â—times complain That his word doth fail for evermore because ye 〈…〉 e not much in the exercise of that duâ—y which must bring the accomplishment of these â—hings that he hath promised The fourth and last advantage that a Christian doth receive by the exercise of prayer it is â—he most compendious and excellent way to â—esist temptations that assaults us Weâ— spake 〈…〉 e of mortifying of corruptions whâ—n once they have seized upon us and that it is a notable way to mortifie them by prayer this is 〈…〉 kewise an advantage that when temptations â—egins to assault us then we should go to our 〈…〉 es for relief and I conceive if a messenger â—f Satan were sent to buffet us we might be constrained to pray without ceasing Hence Jesus Christ who knew what was the best and most effectual remedy to resist temptations he giveth this remedy of prayer Matth 26. 41. Watch and pray lest ye enter into temptation Now we shall shut up our discourse by speaking a little to the last thing we intended to speak of at this occasion and it is how a Christian may â—e helped to walk suitably as he ought under his spiritual bonds and straits We confess it is one of the most hard and difficult tasks in Christianity for a person to walk with divine submission under his publick bonds that when God in the depth of his unsearchable wisdom hath thought fit to draw a vail over his 〈◊〉 to subscibe that truth He hath done all thin 〈…〉 well We confess God hath these precious 〈◊〉 signes in such a dispensation as that he may 〈◊〉 hide pride from our eyes and that we may 〈◊〉 taught to walk humbly with him O! but 〈◊〉 we were alwayes enlarged in our publick coâ—versing one with another how would 〈◊〉 esteem of our selves above measure and be 〈…〉 to undervalue these persons that are not th 〈…〉 kindly dealt with by God! Hence is it that 〈◊〉 alwayes mixeth our wine with our water 〈◊〉 knoweth that the powring in of such precio 〈…〉 liquor these bruckle vessels of ours could 〈◊〉 contain it He hath this â—â—sign likewise in such a dispensation that we may be put to the sweet exerc 〈…〉 of the grace of prayer in a word that we 〈◊〉 â—e constant and serious in that duty We conceive if some liberty of words and enlargements in publick were granted us we wo 〈…〉 abridge and come short in our private devo 〈…〉 on s 〈◊〉 is the great scope and main drift of so 〈…〉 to seem great in the Kingdom of heaven amongst men though they be least in the estimation of Christ who is that faithful and 〈◊〉 witnesse And there is this dâ—sign likewise in such a dispensation and it is that we may be convinceâ— of our folly and of the atheism and pride 〈◊〉 our hearts that we can rise up from secret prayer and yet never have any anxious thought about it but in our publike straits and bondâ— O how can we mourn and repine And wâ— confesse we think these repinings doth rather proceed from this that we think that gourd of 〈…〉 ldy applause is now beginning to wither â—â—â—r us and therefore we cry forth It is better 〈…〉 r us to die then live then from this want of 〈…〉 e presence of Jesus Christ and the purticipation 〈◊〉 his sweetnesse which we may most strongly â—onvince you of by this is it not sometimes so â—ith you that under your publike bonds when â—e have been most remarkably straitned within our selves yet if your hearts have not conceiâ—ed evil of you but have restified their satisfa 〈…〉 ion doth not your sorrow then decay and 〈…〉 ere is no more repining thereat Now we think the best and most compendi 〈…〉 us way for a Christian to bear such a dispensa 〈…〉 on as to attain to a divine submission to â—hrist in all things and to leave our complaints â—pon our selves is this We should study much â—e vanity of our popular applause what an â—â—pty and transient a thing it is I confesse I â—ould wish no greater misery to any then to 〈…〉 k and to have it We think it is misery 〈…〉 ough to have it but certainly they walk 〈…〉 est and most securest that cares not for it 〈…〉 ence a Heathen said well to this purpose 〈◊〉 bene laâ—uit bene vixit He that lurks well 〈◊〉 lives well I would likewise have you much 〈…〉 ken up in the consideration how ye have great 〈…〉 sadvantage by your repinings and murmur 〈…〉 gs which ye have against his dispensations in 〈…〉 airning you in publike O Christians doth 〈…〉 t your repinings incapacitate and indispose 〈…〉 u for the going about the exercise of secret â—â—ayer Doth not your repinings under your 〈…〉 blike bonds make your bonds strong upon â—ur spirits I confesse a Christian may contract and draw on moâ—â—etters and bonds by o 〈…〉 hours repining against such dispensations 〈◊〉 he is able to shake off for many dayes 〈◊〉 when ye are repining against such dispensatio 〈…〉 that ye have met with doth not your lu 〈…〉 and corruptions stir and awake within yoâ— Surely they then prevail as we may say 〈◊〉 contradicenti nothing standing in opposi 〈…〉 against them to your apprehension We would also say this to you that ye 〈◊〉 attain to a divine and holy submission to suâ—â— dispensation as this ye would be much in th 〈…〉 consideration from what fountain your repâ—ings and murmurings doth proceed what is 〈◊〉 rise and original of them and from which th 〈…〉 spring Is it not rather from a principle 〈◊〉 pride then from a principle of love and delig 〈…〉 to God from a principle of self estimatioâ— rather then from a principle of longing for Jâ—sus Christ and sorrow for his absence and wi 〈…〉 drawing himself from you the evil of Di 〈…〉 phas desiring the preheminence amongst the 〈◊〉 thren it is frequent amongst us covering 〈◊〉 be as one said Aut Caesar aut nihil We de 〈…〉 either to be singular and marchlesse or els 〈…〉 be nothing We confesse if a Christian did se 〈…〉 ously ponder these things and meditate up 〈…〉 them certainly he might blush and be asham 〈…〉 at his
own solly he might cover his face wi 〈…〉 confusion and not dare to look up But however we would desire you e 〈…〉 you that have in some reality and sincerity 〈◊〉 heart gone about this most precious and m 〈…〉 blessed exercise of the grace of prayer that y 〈…〉 may now begin to renew your diligence 〈◊〉 to add to your diligence Faith and to yo 〈…〉 Faith Vertue and comfort your selves with â—is that there is an everlasting feast prepared â—r you in heaven above which is not like that â—â—st of Assuerus that lasted for an hundreth and â—â—rscore four dayes but this blessed feast shall 〈…〉 st throughout all the ages of long and endless 〈…〉 ernity Believe it it shall be a blessed and e 〈…〉 erlasting feast It shall be an everlasting feast of 〈…〉 ve It shall be a feast that shall not be capable 〈◊〉 any period nor end nor yet shall know of any 〈…〉 thing there is no satiety neither any loa 〈…〉 ing in heaven And O may not this comfort 〈…〉 ou in your journey and incite and provoke our desires to follow after him who is alto 〈…〉 ther desirable and altogether lovely and 〈…〉 at bright and morning star And likewise I would say this to you even 〈◊〉 you who are Atheists and strangers to this 〈…〉 ecious exercise of the duty of prayer I 〈…〉 ink it were compleat misery to you if there 〈…〉 ere no more but that ye are strangers to it 〈…〉 en to this exercise of the duty of prayer for 〈…〉 e think the exercise of godlinesse it is a re 〈…〉 ard to it self as we may say that word Pie 〈…〉 s-sibi premium It is such an inconceivable and 〈…〉 ellent a thing that it is a reward to them 〈…〉 hosoever have it And oh will not your â—earts be prevailed with to fall in love with 〈…〉 ch a rare and excellent exercise even with 〈…〉 e exercise of godlinesse which we conceive profitable for all things And O will ye make your study to pray to God and to be in the 〈…〉 ercise of godlinesse without which ye shall â—ver see God without which yee shall never 〈◊〉 admitted to behold him the beholding of 〈…〉 om is the exercise of all the Saints and of all the souls of just men now made perfect and 〈◊〉 all those precious thousands that are noâ— about his glorious Throne and without thâ— exercise of which these feet of yours shall never be admitted to stand within the bless 〈…〉 gates of that precious City even the City 〈◊〉 New Jerusalem where all the redeemed of 〈◊〉 Lord are and without the exercise of which 〈◊〉 shall be eternally and undoubtedly undone 〈◊〉 ye want godlinesse ye shall undergo the pains 〈…〉 hell and the torments of that lake that bu 〈…〉 eth with fire and brimstone and the day 〈◊〉 coming when that curse that sad curse sh 〈…〉 be sadly accomplished upon you which is 〈◊〉 Deut. 28. 34. Thou shalt be mad for the sigh 〈…〉 thine eyes which thou shalt behold and when 〈◊〉 Lord shall smite thee with an evil that thou ca 〈…〉 not be healed of even from the sole of thy foot 〈◊〉 the crown of thy head and thou shalt become 〈◊〉 astonishment and a proverb unto all Nations 〈◊〉 thersoever the Lord shall carry thee and 〈◊〉 shalt be smitten before thine enemies Thou sh 〈…〉 go out one way against them and thou shalt 〈◊〉 seven wayes before them and thy carcasse s 〈…〉 be meat unto the fowles of the air and to the bea 〈…〉 of the field and none shall fray them away a 〈…〉 all these things shall come upon thee till thou 〈◊〉 destroyed O Atheists what a terrible and dread 〈…〉 sight shall it be when yee shall behold thoâ— black and hideous everlasting chains that sh 〈…〉 once be wreathed about your cursed necks 〈◊〉 to be thinking that ere long ye are to dwell 〈◊〉 take up your everlasting prison out of whi 〈…〉 there is no redemption again and the doo 〈…〉 the prison house is sealed with the seal of t 〈…〉 King which is an unchangeable and unalte 〈…〉 ble decree Oh! if the apprehensions and 〈…〉 oughts of this could once provoke and stir 〈…〉 n up to pity your own precious and immor 〈…〉 l souls with which there is no exchange 〈…〉 h what a woful and marvelous stupidity and 〈…〉 rdness of heart hath over taken the people of 〈…〉 is present generation that go to hell with 〈◊〉 much delight and ease as if they were go 〈…〉 g to heaven Oh! that your spirits were 〈…〉 ee awaked from your security that ye might 〈…〉 rceive the woful miserable condition that 〈◊〉 are lying under O Christians what are ye 〈…〉 solved to do Are ye not afraid that ye shall 〈◊〉 be-nighted with your work Oh! shall the 〈…〉 ffering of these pains first resolve you and 〈…〉 ar you of the sadness and inexâ—â—icable sor 〈…〉 ws that are in that bottomless pit Now to 〈…〉 m who is that blessed Master of assemblies 〈…〉 o can fix these words as nails in your hearts 〈…〉 d who can roove them therein to his bles 〈…〉 d and holie Name we desire to give praise SERMON IV. 1 Thes. 5. 17. Pray without ceasing WE desire to commend the blessed and precious estate of those that are now exalted above the reach of this bles 〈…〉 exercise and who have now made a blessed 〈◊〉 precious exchange that in stead of pray 〈…〉 without ceasing they are now praising 〈…〉 hout ceasing And O beloved of the Lord 〈◊〉 〈…〉 so we may call you whether is that blessed 〈…〉 gone which you did speak of the enjoyment and fruition of Christ so that if he would ha 〈…〉 required it of you you would have pluckt 〈◊〉 your right eyes and given them to him O! he become less precious that your respectâ— him are so much impaired Was it not o 〈…〉 your divine and blessed lot that ye could 〈◊〉 have lived one day without the enjoyment him in whose face your eternal blessed 〈…〉 dothly O! but absence and estâ—â—angem 〈…〉 from him is thought a dispensable want those dayes And that which is the ground the expostulation is that ye are so little in g 〈…〉 ing obedience unto this blessed and precio 〈…〉 command Pray without ceasing Yea if 〈◊〉 stones and walls of this house and if the ra 〈…〉 thereof could speak they might utter this 〈◊〉 plaint upon many of the inhabitants of 〈◊〉 City that they do not watch unto prayer and 〈◊〉 not exercising themselves in the entertaining divine precious correspondance with hea 〈…〉 Oh! whither is the exercise of that preci 〈…〉 duty of prayer gone O how independant are 〈…〉 in our walk with God! O! when did ye 〈◊〉 so much of his sweetness that when ye did 〈…〉 flect upon it ye were forced to say Did our hearts burn within us while he spake with When did he cast an indissolvable knot of
this to Believers that if your hea 〈…〉 were left one hour to your selves to keep y 〈…〉 would commit more iniquity than ye can i 〈…〉 gine or dream of There is only these f 〈…〉 things that I would speak to before I come the words and I would request you to 〈◊〉 notice of them And first there is many os 〈…〉 that hath two hearts in our bosome for so 〈…〉 an one is the hypocrite James 1. 8. A dou 〈…〉 minded man is unstable in all his wayes th 〈…〉 a man that hath two hearts a part of 〈◊〉 heart goeth to God and a part of his heart go 〈…〉 h to the devil And I think if we were all 〈…〉 ell searched it is to be feared that many 〈◊〉 us would be found two hearted men 〈…〉 condly that although ye would give Christ 〈…〉 l your members yet if you would not give 〈…〉 m your hearts it should be nothing thought 〈◊〉 if you would give him your eye so that 〈◊〉 should not look to your idols pleasantly or yet look with delight upon any cursed or 〈…〉 ful object and if you would give him your 〈…〉 rs so that you could nor would not hearken 〈◊〉 the voice of any of your temptations but be deaf as an adder unto them and if you would 〈…〉 ve him your tongue so that you should not 〈…〉 eak any thing dishonourable to him and if 〈…〉 u would give him your feet so that you 〈…〉 ould not walk in any way but in an appro 〈…〉 path of godliness Now I say although you 〈…〉 uld give him all these members of your bo 〈…〉 yet if ye give him not your hearts it is all no purpose Prov. 32. 26. My son give me 〈◊〉 heart c. Thirdly there is many which 〈…〉 veth their hearts to their idols and their 〈…〉 gues to Christ but in one day they shall be and to be but deceivers Lastly it is a noble 〈…〉 ing for a Christian to be taken up in the keep 〈…〉 g of his heart I may say this of the heart 〈…〉 ich the Apostle James said of the tongue It an-unruly evil full of deadly poyson Jam. 3. 8. 〈…〉 e heart is taken up with whoring from God 〈…〉 d with contriving the way how to satisfie its 〈…〉 t s and continually forsaking the living God 〈…〉 r hearts are doing nothing in all our life 〈…〉 e many of us but prophaning his holy 〈…〉 me and blaspheming the God of Jacob. Now to come to the words there is fouâ— things therein First the duty imposed upo 〈…〉 a Christian and that is to keep his heart Sâ—condly that the heart of man hath many seeâ—ers which is imported in that word ke 〈…〉 Thirdly you have the qualification and w 〈…〉 how a Christian should keep his heart whi 〈…〉 are rendered in these words with all diligen 〈…〉 or as the words may be rendered with all ke 〈…〉 ing And lastly the reasons why you sho 〈…〉 do so for out of it are the issues of life fo 〈…〉 you do so you shall have life but if not fro 〈…〉 thence is the issues of death Now from 〈◊〉 first thing in the words ye would consid 〈…〉 these two things First that it is a duty encumbent to ev 〈…〉 Christian to keep his heart this is clear 〈◊〉 only from our Text but likewise in Deut. 4. 〈◊〉 Only take heed to thy self and keep thy soul dil 〈…〉 gently c. Prov. 23. 19. Guide thy heart in 〈…〉 way Which is study to keep it diligently the way of godlinesse and it is clear likewi 〈…〉 that a Christian ought to keep his heart fr 〈…〉 the great advantages that are holden out Scripture for so doing only take that plac 〈…〉 Prov. 16. 32. Better is he that ruleth his spi 〈…〉 then he that taketh a city The second thing that I would say is 〈◊〉 point out the woful disadvantages that w 〈…〉 upon him that rules not his own heart 〈◊〉 gives it leave to rove here and there Prov. 〈◊〉 28. He that hath not rule over his own spirit like a city that is broken down and without w 〈…〉 And there is these two disadvantages that w 〈…〉 upon not keeping of the heart First T 〈…〉 is no tentations that assaults a heart that is 〈◊〉 〈…〉 pt but they become victorious spiritual 〈…〉 rength hath forsaken them that keeps not 〈…〉 eir hearts Secondly There is no exercise 〈…〉 r duty a Christian is imployed in which 〈…〉 eps 〈…〉 ot his heart but he is like a ruinous city which 〈…〉 th no walls and in which there is no order Now the next thing that I would speak to 〈◊〉 to show what it imports to keep the heart 〈…〉 d what are the directions and wayes which Christian ought to have before him in the exâ—â—cise and duty of keeping his heart And first it imports this that a Christian 〈…〉 ould observe the motions of his heart and 〈…〉 ould not let his heart nor thoughts go astray 〈…〉 t should have a register of all their motions 〈◊〉 is clear in Luke 21. 34. And take heed to your 〈…〉 ves lest at any time your hearts be overcharg 〈…〉 with surfeiting and drunkenness and cares of 〈…〉 is life and so that day come upon you unawares The second thing which keeping of the heart 〈…〉 cludes is You must keep all the things that 〈…〉 rtains to your hearts and there is these five 〈…〉 ings which ye must keep First your 〈…〉 oughts you must keep your thoughts so 〈…〉 tly that you must not give them any sin 〈…〉 llatitude in the least manner Secondly a 〈…〉 ristian he must keep his eyes which are the 〈…〉 ndows through which much wickedness is 〈…〉 veyed to the soul Prov. 23. 26. My son 〈…〉 e me thy heart c. Prov. 4. 25. Let thine 〈…〉 s look right on and let thine eye lids look 〈…〉 ight before thee As if Solomon had said It but foolishnesse to keep your hearts if ye 〈…〉 p not your eyes Thirdly ye must 〈…〉 p your tongues that they speak no 〈◊〉 of the wayes of godlinesse for so is the words following the Text. Put away fr 〈…〉 thee a froward mouth and perverse lips 〈◊〉 far from thee which is Order thy tong 〈…〉 Fourthly you must keep your seet that y 〈…〉 walk not in the pathes of wickedness if on 〈…〉 you give a latitude to your feet to go in the 〈◊〉 to hell it shall be but in vain to keep yo 〈…〉 hearts therefore keep your feet from runni 〈…〉 to the murther of your own souls Las 〈…〉 you must keep your Ears ye should deli 〈…〉 to speak good of Godlinesse and ye sho 〈…〉 also delight to hear good spoken of it y 〈…〉 should not be amongst these that savour of 〈◊〉 thing but of sin But ye should be amongst 〈◊〉 that savour of good therefore as ye would 〈◊〉 be accessory to the murther of your own so 〈…〉
and as ye would not have the blood of 〈◊〉 lying upon your heads ye must needs keep 〈…〉 these parts that belongs to the keeping your heart aright The third thing which the keeping of y 〈…〉 hearts includes is to eshew all unclean th 〈…〉 that may defile your hearts Prov. 5. 8. 〈◊〉 move thy way far from her and come not nighâ— door of hir house When you see any evil 〈◊〉 approaching you must depart from it 〈◊〉 eshew it Deut. 12. 30. Take heed to thy self 〈…〉 thou be not snared there is many snares 〈◊〉 may be accessory to destruction and the 〈…〉 this that Moses marks as a chief evil and 〈◊〉 wise oftentimes forbids in this book to 〈◊〉 false weights and ballances Lev. 19. 36. 〈◊〉 25. 15. They are not sinfull of themselves because they are an appearance of evil should eshew them therefore he forbids 〈◊〉 And the Apostle bids us likewise abstain f 〈…〉 appearance of evil 1 Thess. 5. 22. The fourth thing which keeping of the heart 〈…〉 cludes is to put restraints on your hearts 〈…〉 t so ye may not commit iniquity ye ought 〈…〉 st to lay the bond of Christs love upon your 〈…〉 lves ye should likewise lay the bond of judge 〈…〉 ent upon your selves knowing that once God 〈…〉 all call you to a reckoning for all your wick 〈…〉 dness which now most wickedly you commit 〈…〉 d ye ought to lay the bonds of Gods Omnisci 〈…〉 cy upon your selves to know and consider 〈…〉 t all things are known to him and that he 〈…〉 eth all things and ye ought likewise to con 〈…〉 der how grievous and how displeasant a thing 〈◊〉 is to the Majesty of God that man who is 〈…〉 e workmanship of his hand shall rise up â—â—inst him We may say that of our selves which 〈◊〉 in Lament 3. 22. It is of the Lords mercies 〈…〉 at we are not consumed because his compassions 〈…〉 il not they are fresh every morning c. All 〈…〉 ese things a Christian ought to lay to heart 〈…〉 d seriously to consider them The fifth thing which keeping of the heart 〈…〉 cludes a Christian ought not to slight the op 〈…〉 ortunities given unto him for the strength 〈…〉 ng of his Grace for they which slight op 〈…〉 rtunities keeps not their hearts The last thing which it imports is that 〈◊〉 〈…〉 hristian would be much in the diligent exerâ—â—se of duties that the heart may be kept and 〈…〉 lden in a noble frame and there is two ex 〈…〉 ises which a Christian ought to be diligent 〈◊〉 First the exercise of prayer Secondly 〈…〉 he exercise of watching There is a five-sold 〈…〉 me which a Christian should be in which 〈…〉 ould rightly keep his heart First in a frame of praying that he should not be slack 〈◊〉 cold-rise to go about duties the commâ— thereof is holden oâ—t in that Word watch aâ— pray and also in that word pray without 〈◊〉 sing The second frame should be a believâ—â—â— frame and it is to be feared that there are 〈◊〉 many such here but that there are many w 〈…〉 ing in such a way and frame which alas I 〈◊〉 will lead them in the way to hell If we w 〈…〉 sincere we would hold Christ fast and wo 〈…〉 not let him go and if our hearts were in right frame we would avoid any thing th 〈…〉 might make him to depart from us but al 〈…〉 we have many clear evidences now dayes that we care not for Christ we careâ— whether we have his presence or want it 〈◊〉 want of his presence is as lightsome and pl 〈…〉 sant to us and as well taken with by many 〈◊〉 will not say all as the enjoying of his presen 〈…〉 and this is a sure evidence of grosse proph 〈…〉 nesse ignorance and enstrangement from G 〈…〉 If there were no more to prove it but this y 〈…〉 stoutnesse of heart to meddle with sin pr 〈…〉 that you are unsound Christians We would sire you by all the torments of hell and by the terrors of that everlasting lake which b 〈…〉 neth with fire and brimstone for ever and e 〈…〉 by all the joyes of Heaven of that higher hoâ— that ye would carrie a circumspect walk be 〈…〉 God The third frame that we would d 〈…〉 you to walk in is in a tender frame and if so 〈…〉 were walking ye would be loath to com 〈…〉 sin wilfully and wo shall be to them eter 〈…〉 which do so we will not many of us 〈◊〉 lieve this although Angels would preach 〈…〉 unto us for our hearts are hard like an A 〈…〉 〈…〉 nt stone I would only say this to you this â—ook this glorious Book is sealed with seven â—eals and our hearts are sealed with 14. seals 〈◊〉 wo be to those hard hearts that many of us â—â—ve we will never know untill they run us â—â—ernally into the bottomlesse pit The fourth â—ame that a Christian should walk in is in a â—â—ving frame you ought to have your hearts â—rning within you with love towards that â—orious infinite and mysterious object Jeâ—â—s Christ. We shall never be able to compreâ—â—â—d nor recompence that love which he hath 〈◊〉 us for the furthest we can go is to be sick â—f love for him But O! he died with love for 〈◊〉 he had so great love to us that he laid â—â—wn his life for us The fifth frame that a â—hristian should walk in is a fearing frame to â—â—alk under the fear of the hazard that you are 〈◊〉 if you be left to your selves and to your â—wn strength I may say cursed be the per 〈…〉 n that never keeped his heart in none of â—ese five things that we have spoken of Now the third thing that we would speak from the words is to know the times when Christian should especially keep his heart â—d there is six times when I conceive he â—â—ould watch over his heart carefully and keep First after he hath met with some enjoy 〈…〉 t then he should keep his heart and not 〈◊〉 it go wrong The second time is in the â—e of desertion for that time is a wandering â—e from the living God Thirdly a Christi 〈…〉 should keep his heart when he perceives his 〈…〉 ptations to be very subtile And the fourth 〈…〉 e is to keep your hearts diligent in duties 〈◊〉 when you are negligent in duties then the Devil is busie to get your hearts The fif 〈…〉 time is under a secure frame then you shou 〈…〉 keep your heares mightily And the last ti 〈…〉 when temptations are like to grow very stro 〈…〉 you should then at that time keep your he 〈…〉 with a strong guard Now as for the first ti 〈…〉 to wit to keep it under enjoyments we sho 〈…〉 then study to keep our hearts for then and 〈◊〉 that time the Devil condescends to â—andle 〈◊〉 upon his knees if so we may speak and 〈◊〉 this we would give you some
below he is like 〈◊〉 moon changeable and subject to many vici 〈…〉 tudes but when he shall be above he shall as the Sun Having the light of seven day 〈…〉 And is not this a mystery for you to belie 〈…〉 that such a day is approaching when th 〈…〉 hearts of yours that have wearied so much the service of God to whom prayer hath 〈◊〉 a cross to whom the worshipping of God the publick ordinances hath been a burden 〈◊〉 say is it not a mystery for you to believe 〈◊〉 such a day is approaching when ye shall s 〈…〉 God night and day without any wearying Th 〈…〉 is not such a voice heard in heaven as this 〈◊〉 is a hard saying who can hear it If it 〈◊〉 possible that ye could ask that question at 〈◊〉 if he desire to change his estate or is wea 〈…〉 to do God service he who of all the lost pâ—rity of Adam was the first inhabitant in he 〈…〉 he would disdain to return an answer to s 〈…〉 a question it being without all ground or 〈…〉 son And is not this a mystery for you to 〈…〉 lieve that such a day is approaching w 〈…〉 these hearts of yours that are now unde 〈…〉 much darknesse such misconstructions of G 〈…〉 such misconceptions of the holy Majest 〈…〉 God and of the great mysteries of the kingâ—om of heaven I say Is it not a mystery for â—ou to believe that such a day is approaching â—hen your hearts shall be fully taught to comâ—rehend those depths and profound secrets of the kingdom of God when the most brutish and 〈…〉 kest understanding shall be made to resolve 〈…〉 t question and mystery how three can be in 〈◊〉 and how one can be in three They shall 〈…〉 n be able to resolve that profound mystery â—f the two natures in the person of our blessed â—ord Jesus Christ and in that day your hearts 〈…〉 ll be able to comprehend that blessed uni 〈…〉 that is amongst the Persons of the blessed â—rinity and likewise in that day ye shall be â—ble to take up that blessed knot of union which 〈◊〉 betwixt Christ and believers And is not 〈…〉 is a mystery for you to believe that such a 〈◊〉 is approaching when your hearts that â—ath been under such exercise of sorrow that â—hey shall be cloathed with the garments of 〈…〉 y and praise And I would ask at you O 〈…〉 hat a robe must that be to be cloathed with 〈◊〉 garment of praise It is a more excellent 〈…〉 d glorious robe than all the robes of the great 〈…〉 ings and Emperors of the world Did your 〈…〉 es ever see such an excellent garment as the 〈…〉 rment of praise There is a three-fold cloath 〈…〉 g which a Christian shall put on when first 〈…〉 is heart shall enter into heaven in that blessed 〈…〉 y of the resurrection First He shall be cloath 〈…〉 with the robe of the righteousness of Christ 〈…〉 d O what must such a robe as this be Secondly He shall be cloathed with the robe and 〈…〉 rment of immortality and O what a robe 〈…〉 d resplendant garment shall this be And thirdly in that day when first a Christian sh 〈…〉 enter into heaven he shall be cloathed with 〈◊〉 garment of praise and O what an excell 〈…〉 and glorious robe shall all these be When 〈◊〉 shall be brought to the King in rayment of need 〈…〉 work and shall be made all glorious within 〈◊〉 At the last occasion when we spoke up 〈…〉 these words we told you that there was 〈◊〉 things contained in them and the first was 〈◊〉 duty imposed upon Christians that they sho 〈…〉 keep their hearts the second thing was 〈◊〉 there is many spiritual enemies who studies 〈…〉 gain and conquer our hearts which is pres 〈…〉 posed in these words Keep thy heart 〈◊〉 third thing is the qualifications which sho 〈…〉 be annexed to this precious and soul-concerâ—ing duty holden forth in these words K 〈…〉 thy heart with all diligence or as the wo 〈…〉 may be rendered with all keeping or abovâ— all keeping The last thing which was conta 〈…〉 ed in the words was the spiritual advantage which attends the exercises of that duty 〈◊〉 the reasons enforcing the duty for out of it 〈◊〉 the issues of life that is the ground on which Christian should walk in perswading himse 〈…〉 the doing of this duty Now as for the 〈◊〉 thing viz. the duty commanded that 〈◊〉 should keep our hearts Wee have spoken 〈…〉 veral things from it now there are only 〈◊〉 things which we would speak to First A Christian should study to keep 〈◊〉 heart from these predominant lusts which d 〈…〉 in it it is of the concernment of a Christian keep himself from all iniquities but it is of 〈◊〉 special concernment of a Christian to keep 〈◊〉 heart from his predominant sins this was practice of David Psal. 18. 23. I have kept my 〈…〉 lf from mine iniquitie which we conceive to 〈…〉 e understood of his predominant lusts There 〈◊〉 not an idol or lust which a Christian hath in 〈◊〉 heart but he ought to offer it up to God 〈…〉 nd to put a knife to the throat of his most plea 〈…〉 nt Isaac I will tell you of five great idols â—hich a Christian hath no will to quite and 〈◊〉 is impossible for him to keep his heart till 〈…〉 e quite them First A Christian hath no will 〈◊〉 quite his religious idols that is those idols the loving of which is a commanded duty but 〈…〉 he immoderate love of which is an idol as for 〈…〉 stance it is a great difficulty for a tender Abraham to put a knife to the throat of his on 〈…〉 y son Isaac or for parents to be denied to their â—hildren and for a husband to be denied to 〈…〉 is wife the loving of which is their duty but 〈…〉 he immoderate love of them is sin Secondly A Christian hath ill will to quite his advantaâ—ious idol that idol in pursuit of which he â—onceives there is outward advantage to be 〈…〉 aiting upon it as for instance it is a great â—ifficulty to perswade a covetous man to be â—enied to his riches O but that divinity which 〈◊〉 in Prov. 23. 4. It is the divinity which the â—ost part or at least many of the Christians â—ow adayes doth not study to close with or â—bey Labour not to be rich c. There is a â—reater easiness and facility for one to quite his pleasant idols then to quite advantagious idols â—s for example a covetous person will sooner â—orsake his lusts nor his riches Thirdly A Christian hath ill will to quite his invisible â—dols these idols that doth lodge within his â—eart there is a greater easinesse for a Christian to quite his visible than to quite his i 〈…〉 sible idols Sometimes a person will for s 〈…〉 his drunkenesse and cursing which will 〈◊〉 forsake his pride and lust but it
ye know what occasions to prayes They are even Gods call inviting you to 〈◊〉 about that duty and if ye slight that occa 〈…〉 the call of God is slighted by you There is this fourth deceit of the heart 〈◊〉 man which wee would presse you to study 〈◊〉 eschew and it is the heart of man studies by all means to extenuate sin and make it se 〈…〉 little when it is so this is one of the great deceits of the heart according to that of S 〈…〉 mons So is the man that deceiveth his neighbour and he will add that as an excuse was I not 〈◊〉 sport I will tell you three great faults which are incident to Christians First there are some that look upon their perfections through 〈◊〉 multiplying glasse their perfections appear to be more than they are the Church of La 〈…〉 was guilty of this fault supposing her self to have attained to much perfection and to a grea◠length in duties when indeed she had attained to nothing Secondly There is some they look upon their sins through an extenuating glasse they are like the unjust Steward wh 〈…〉 they owe an hundreth Talents they go and write down fifty Thirdly These iniquities which they are convinced of and are forced to charge upon themselves they study to extenuate them and saith Is it not a little one and so they desire it may be spared The last deceit of the heart is the heart doth oftentimes preach peace when there is no peace from God I am perswaded of this let all the persons that are within these doors be asked o 〈…〉 that question whether or not they have faith in God or peace with God I suppose there are not many but their hearts would say they have peace with God O that is a damnable deceit of the heart that oftentimes it preaches peace to a man or a woman when there is no peace to them from God I shall only to make this deceit appear more lively in its native colours say this of it 1. That is a most mysterious and strong deceit of the heart that will so speak peace to a man sometimes the word will speak war to a man and yet his heart will speak peace to him And O is not that a mysterious deceit that I suppose if an Angel from Heaven would preach that doctrine to you that there is no peace betwixt God and you many of your hearts would for all that preach and speak peace to your selves And 2. This makes it a most mysterious deceit that sometimes your consciences doth declare and preach to you that you are not at peace with God yet over the belly of that assertion your hearts will preach peace to you 3. This makes it a most mysterious deceit that notwithstanding your lives and conversations that they testifie to your selves and others that you are at enmity with God yet your hearts will preach peace to you Now the second thing that we would say to you from this viz. That a Christian should keep his heart from the deceivings of his own heart and it is this ye would mainly guard this ye would mainly guard against discouragments this our blessed Lord Jesus presses John 14 1. Let not your hearts be troubled c. And it is clear this is dehorted Phil. 4. 6. Be carefull for nothing c. and in Psal. 42. 5. David doth as it were expostulat with his own so 〈…〉 for being discouraged and cast down Now 〈◊〉 speaking to this that a Christian should gu 〈…〉 against discouragement I shall speak unto 〈◊〉 things and the first shall be to the rise of discouragement and from whence it doth spring And secondly I shall speak to some considerations to presse this upon you that yee woul◠keep your selves from discouragement And first we conceive that discourageme 〈…〉 it arises from this when a Christian hath 〈◊〉 visible victory over his idols then his discouragement comes apace upon him A Christian after long wrestling with his idols lusts and corruptions and hath little victory over them he is prone and ready to draw that sad conclusion there is no hope but that once he shall fall 〈◊〉 the hand of some of his idols The second Rise of discouragement is fro 〈…〉 Christs withdrawing of the sensible manifestations of his love and of his presence Psal. 30. 〈◊〉 Thou didst hide thy face and I was troubled And it is clear in the practice of the Disciples the withdrawing of Christs bodily presence it male sorrow to fill their hearts I confesse there are not many which are sick of the disease of discouragement under absence with Christ but however it hath been the reason of his ow 〈…〉 discouragement when Christ for many dayes had absented himself from them Thirdly This is the rise of discouragement when a Christian hath no return of his prayers Lam. 3. 8. compared with vers 18. wherein vers 8. he cryes out When I cry and shout he shutteth out my prayer and vers 18. he drawe 〈…〉 that sad conclusion My hope and my strength is perished from the Lord. The not getting returns 〈…〉 f prayer hath been an occasion of much dispu 〈…〉 ng the good will of God and a foundation of 〈…〉 uch discouragement to his own people Fourthly This is the rise of discouragment when a Christian doth interpret the sad and af 〈…〉 cting dispensations of God and he conceives 〈…〉 at there is nothing but wrath speaking to 〈…〉 im therein then he falleth into a great sit of discouragement as in Lam. 3. 17. compared with vers 18. where the rise of his discouragment was the mis-interpreting of the sad dispensations of God Fifthly This is the rise of a Christians discouragement When he is made to possesse the 〈…〉 iquities of his youth and all the terrors of God 〈…〉 emeth to be called as in a solemn Assembly round about him O then he taketh on a great sit of discouragement Now to that which secondly we shall speak 〈…〉 o is to propose some considerations unto you 〈…〉 o guard against discouragement The first shall be this These that have a heare 〈…〉 hat is under the spirit of bondage and discouragement they cannot pray as they ought discouragement makes prayer a most unpleasant duty as is clear Psal. 77. I am so troubled that I cannot speak Discouragement as it were hinders and obstructs the exercise of prayer Secondly Discouragement doth exceedingly interrupt the exercise of faith as in Psal. 42. 5. Why art thou cast down O my soul and why art 〈…〉 ou discouraged within me trust in God for I shall yet praise him for the health of his countenance The Psalmist as it were speaks a difference if not an opposition betwixt disquiering and faith If you would not interrupt the lively acting of Faith ye would study to guard against discouragement that ye do not sit down and draw desperate conclusions against your selves I know ye may call a Christian Marah now because
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
voice of ouâ— consciences and of all the convictions which God rooves upon them do they not say O give obedience and obey him with all thy heart with all thy soul and with all thy strength There is this last voice whereby God presses people to the doing of known duties and it is by the voice of all the publike Ordinances what is the great voice of all these preachings which we daily preach unto you but this O give obedience to the Commands Now I would say this unto you O people in Glasgow hath not God spoken to you by all these voices Hath he not spoken unto you by mercies Hath he not spoken unto you by threatnings by the voice of promises by the voice of the rod by the voice of our consciences and by the voice of publike ordinances Oh! look that the 26. Chapter of Leviticus be not Glasgows plagues Lord keep this place from Gospel-condemnation For it is a fearful and dreadful thing to fall in the hands of the living God! yet seven times more yet seven times more I fear be your plague Oh what can God do more to us nor he hath done Have we not pressed this duty upon you that ye would imbrace Christ and that this duty might be your delight If Christ cannot allure us to give our hearts away to him in a manner he will force us to give our hearts to him I confesse it is sad to slight and disobey the voice of the Rod. God hath two times fearfully shaken the â—hreatning Rod of his wrath over this City of Glasgow in a few years look that so many menacings of Gods Rods be not the fore-runner of some sad stroak from the Lord. Now this is â—our duty to be hearkning to his voice this is Christs first word and it is his last word and it 〈◊〉 his best word O then take him and imbrace him I think there is seven steps of judgement which is like to overtake us if we hearken not â—o his voice I say God hath spoken much â—nd what can he speak more And what can â—e do more And what can we do less to him 〈◊〉 say all the slighting of these threatnings of God to you they are the fore-runner of these seven remarkable steps of judgement The first step of judgement which ordinarly doth befall slighters and disobeyers of Gods â—oice is God shall slight their voice when they â—ry unto him and oh is it any wonder that God stop his ear at all our prayers because â—s it not known that we stop our ears to this precious invitation and cry which Christ hath â—o us O take me Therefore I say O give Christ your hearts and then he will hear your â—oice There is a second step of judgement which ordinarly befals these who slight these great and precious voices by which God is speaking to us and it is Be afraid that at last thou come not to this that thou shalt have no answer â—rom God that God shall speak no more unto â—hee yea that thou come not to this that God shall speak his last word unto thee and have no more to say I confess when God goeth from preachings to Rods it is an evidencâ— that we are hard to be perswaded It is saâ— when he makes the Rods our teachers and wâ— will not be taught by them though I think that were a blessed cross that should make uâ— come to Christ. I think Christ must do to us as Abosolom did to Joab he sent to Joab to comâ— to him and he came not Absolom then set hiâ— corn fields on fire so that at last he might come So I think Christ must set our corn fields oâ— fire that we may be constrained to come to him There is this third step be like of our judgement and it is this I fear that sad and lamentable word is like to befall us if we continuâ— to slight this Gospel Ezek. 21. 5. That all flesh may know that I the Lord have drawn forth my sword out of his sheath it shall not return any more Yea God hath begun to draw the sword of his Justice out of his sheath and who knowâ— when he will put it up again Is there any person that hath confidence or perswasion thaâ— God will quickly sheath the sword which he hath drawn against us The fourth step of judgement which lightâ— down upon those that the slights the voice oâ— Gods threatning Rod is that which I think is more sad Ezek. 21. 11 12. The sword is sharpnes and fourbished that it may glitter and that iâ— may make a sore slaughter and that it may bâ— given into the hand of the slayer And what know ye but your disobedience to all these voices by which God hath been speaking to you hath made him to draw his sword and he is to deliver it into the hand of the slayer And oh 〈◊〉 who shall be the slayer into whose hand thâ— sword shall be delivered There is this fifthly which shall be a step of our judgement if we continue to slight all these voices by which God doth speak to us and it â—s that word Ezek. 20. 31. As I live saith the Lord God I will not be enquired of by you I will cease now to have correspondance with you â—ny more There is this sixth step of judgement which may and shall befall us if we thus go on to â—light all the voices of the Lord to us and it â—s that word in Ezek. 24. 13. I would have purged thee and thou wouldst not be purged thou shalt not be purged any more till my fury c. There is this last step of our judgement which I think is the cap-stone of all the rest if we continue in all our slightings of the voices by which God speaks to us By all appearance there shall be one of these two decrees past in heaven against us First either that in Hos. 4 17. Ephraim is joyned to his idols let him alone Or secondly that decree in Rev. 22. 11. He â—hat is unjust let him be unjust still and hee which is filthy let him be filthy still c. I say To day if ye will hear his voice harden not your hearts as in the day of provocation Glasgow is yet within speaking termes to God O! who knowes how long it shall be so Now if ye will not hear him in the still voice of the Gospel O! will yee hear him speaking in the whirle-wind There is nothing that will befall us which will be the cap-stone of our misery so much as that when Christ shall come and take his farewell I think there is few of â—s who are here who is within sight of Christ but I am sure there are many here which are within speaking termes to Christ. Now what doth he require and call for aâ— your hands Doth not all the promises in thâ— Covenant say O come and take him Do 〈…〉 not all the Rods and sad dispensations whicâ— we