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
Hanna w 〈…〉 heard in her prayer and supplication beca 〈…〉 her countenance was no more sad and certainly when our prayers have such a return then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you then y 〈…〉 may be perswaded of this that your pray 〈…〉 are heard this is clear where it is twise 〈◊〉 peâ—â—ed Joh. 14. 13 14. Whatsoever ye ask 〈…〉 my name you shall receive it believe it 〈◊〉 can deny you nothing that you seek from him if you ask in faith Now that which thirdlie we shall speak upon the return of prayer it is to these things which doth obstruct the hearing of our prayers why they are not answered by him so that oftentimes when we pray to him he shutteth out our prayers from him and covereth himself with a cloud so that our prayers cannot passe thorow O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. which trulie is worthie to be engraven on our hearts Lift up thy prayer c. which doth import that it was a weighty thing which would require much seriousnesse in going about it I say if that worthie counsell were obeyed we should not have need to propose these obstructions and to complain of Gods wayes Now we shall speak to these obstructions which hinders us First hypocrisie which we have in the exerâ—ise of prayer O but we pray much with our â—â—dgement when we pray not much with our â—ffections that is our light will cry out crucifie such a lust and our affection will again â—ry out hold thy hand it is a difficultie to have â—he spirit of a Christian brought such a length 〈◊〉 to have his judgements and affections of like â—easure and extent Job giveth this as a reaâ—on why God will not hear a hypocrites prayer â—ob 27. 10. even because he is not constant there 〈◊〉 a woful disagreeance betwixt what we speak â—â—d what we think We speaking many things â—ith our mouth which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner our affection is a protestation a 〈…〉 inst the return to many of our prayers Our 〈…〉 ols are so fixed in our hearts that we spare 〈…〉 gag the King of our lusts thogh there be given out a commandement from the Lord to destroy all these and it may oftentimes speak thâ— the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command There is a second thing which obstructs th 〈…〉 exercise of prayer and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty this is clear in James 4. 3â— You ask and receive not because ye ask am 〈…〉 that you may consume it upon your lusts Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer That glorious and inconceivable attribute of God of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of theâ— also it hinders much our return of prayer certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse and all along 〈…〉 it doth no doubt marvelously obstruct t 〈…〉 answers of our prayers Now the last thing that we shall speak up 〈…〉 the return of Prayer shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered and that he h 〈…〉 received a return from the Lord believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this that he should condescend to hear our prayers That such a glorious and infinit Majesty should in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him And there are these five advantages th 〈…〉 a Christian may have from this First it is an excellent way to keep the grace of love in exercise this is clear in Psal. 116. 1. I love the Lord because he hath heard the voice of my supplications O but love in some hath eminently taken fire when they have reflected upon this that their prayers are heard There is this second Advantage that a Christian hath It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice therefore will I call upon him as long as I live I am perswaded of this that our little exercise in prayer doth much proceed from this that we wait not for a return of prayer and therefore oftentimes it is so that we do not receive a return Believe me there is more â—oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard than we will have in the exercise of many prayers that we pray There is a third Advantage that a Christian hath from the return and answer of his prayers it is an evident token from the Lord that â—is prayer is accepted by him when a Christian can read his reconciliation by the gracious returns of his prayer and that he is in a gracious â—stâ—te and condition and O! is not that a great Advantage We confesse God may hear the prayers of the wicked for mercies that are common but the hearing of a real Christians prayer both in mercies common and speciall proveth that his person is accepted by God For 〈…〉 e must be accepted of him through Jesus Christ before that he can have pleasure in our 〈…〉 crifice and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer Now I am perswad 〈…〉 that I am begotten unto a lively hope because 〈◊〉 hath heard the voice of my supplication Iâ— manner it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers n 〈…〉 this it may be sufficient to uâ—ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ And O may 〈◊〉 this argument provoke you to love him There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer It is a compendio 〈…〉 way to make us desist from the
all put through other with confusion like 〈◊〉 ruinous city that wanteth government Bâ—lieve it ye cannot do God a greater servi 〈…〉 then to keep your hearts well and the de 〈…〉 would count it a great courtesie done to hiâ— if ye would resign them to him Therefore s 〈…〉 which of them ye will obey Fourthly If 〈◊〉 would consider and look what a thing the hea 〈…〉 of man is O ye would guard it more then 〈◊〉 do for it is alwayes besiedged with the 〈◊〉 which the devil sets before your eyes 〈◊〉 there is three lusts which the devil do 〈◊〉 siedge you with and be sure they shall all ov 〈…〉 come you if ye keep not your hearts 〈◊〉 The lust of the eye O but that lust hath broug 〈…〉 many to his obedience Secondly The lust 〈◊〉 the flesh O that hath overcome many A 〈…〉 thirdly The pride of life O to think ho 〈…〉 these three enemies hath taken many captive 〈…〉 Now the next thing which I shall insi 〈…〉 little upon is to point out some markes 〈◊〉 evidences whether ye have kept your hearts or â—ot First If ye have keeped your hearts aright 〈◊〉 will endeavor to crucifie vain thoughts Are 〈…〉 ere not some here that never knew what it 〈…〉 s to crucifie and crush vain and idle thoghts â—his was an evidence that David kept his heart â—sal 119. 113. I hate vain thoughts but thy 〈…〉 w do I love There is some that repents for 〈…〉 ward breakings out of sin but not for se 〈…〉 et sins in their hearts and be sure these ne 〈…〉 kept their hearts Did ye never read that 〈…〉 at 5. 8. Blessed are the poor in heart Your 〈…〉 ctification shall never grow so long as ye 〈…〉 dge vain thoughts within your breasts O Je 〈…〉 salem how long shall vain thoughts lodge with 〈…〉 thee saith the Lord Be carefull to think â—pon such thoughts as ye may answer for one 〈…〉 y to the Lord for your mid-night thoughts 〈…〉 all be read in the hearing of angels and men 〈◊〉 would ye not be ashamed and loath your 〈…〉 lves if ye would consider these vile and vain â—houghts that lodge within many of you Secondly These hearts that is not kept they â—mbrace tentations so soon as they are assaulted 〈◊〉 them and they do not take notice that they 〈…〉 e temptations and that is a mark of one that 〈…〉 eepeth not his heart that takes not notice of 〈…〉 e devil til he hath shut his temptation with 〈…〉 his breast this is clear that David keeped 〈…〉 ot his heart when the devils temptations did 〈◊〉 assault him 2 Sam. 11. and got such a victory â—ver him and it is also clear in the practice â—f Peter when he denied his Master thrice it was a token that he keeped not his heart well The third Evidence of one that keepeth not his heart is he will commit sin with much dâ—liberation many of us commit sin after we have been thinking long upon it hence it 〈◊〉 spoken that there is some that studies iniqui 〈…〉 upon their beds and when it is light they put 〈◊〉 in practice Micah 2. 1. and likewise in Prov. 〈◊〉 Amongst these heinous sins that is odious 〈◊〉 hateful to God Wicked imaginations is reckâ—ned amongst the midst of them vers 18. I s 〈…〉 ye who sin with much deliberation ye h 〈…〉 losed much of the fear of God for to sin wi 〈…〉 deliberation or advisement is more then to 〈◊〉 against light The fourth mark of these that doth not kee 〈…〉 their hearts they sin with touch willingne 〈…〉 and pleasure Ephraim willingly worshipp 〈…〉 the Calfs of Dan and Bethel are there not so 〈…〉 here whose hearts are following their Ido 〈…〉 and posting hard after them But O can yo 〈…〉 idols do you any good and purchase pleasu 〈…〉 to you one day and be sure of this these w 〈…〉 sin with such willingnesse and pleasure that a clear evidence that they keep not their hea 〈…〉 well The fifth Evidence of a heart which is 〈◊〉 keeped is when a Christians heart can mis 〈…〉 gard opportunities in which opportunit 〈…〉 communion with God may be attained it i 〈…〉 token that the Brides heart was not keepe when she would not rise and open to Christ. The sixth Evidence when the heart 〈◊〉 not up the motions of God towards it tha 〈…〉 a token that that mans heart is not well keepâ— who cannot take up Gods motions but Christian whose heart is keeped he can 〈◊〉 up the motions of the Spirit this is clear 〈◊〉 compare the 2. and 3. Chap. of the Songs 〈…〉 gether Lastly ye may know whether your hearts 〈◊〉 keeped or not and that is when ye do not 〈…〉 scern the decayes of the graces of the spirit 〈…〉 ithin you There is four graces by which a 〈…〉 hristian may know whether he keeps his heart 〈◊〉 not First If the grace of prayer decay Se 〈…〉 ndly Tenderness Thirdly Faith Fourth 〈…〉 Love O therefore I would desire you to try 〈…〉 ur graces what condition they are in lest ye 〈◊〉 down to the grave with a mistake in your 〈…〉 some Now I shall shut up our discourse 〈…〉 h speaking these four things First A Christian ought to keep his heart 〈…〉 stantly The Hypocrite hath a sort of keep 〈…〉 g of his heart but he keeps it not so con 〈…〉 tly as a real Christian. And there is five 〈…〉 es when especially he keeps it the first time 〈◊〉 When he is under affictions and crosses 〈…〉 en he will not let his heart wander from the 〈…〉 yes of Gods commandements and he will 〈…〉 ep his heart mightily at that time Second 〈…〉 He will keep his heart at that time when 〈…〉 victions are sharp and strong upon him 〈◊〉 2. 37. When they were prickt in their hearts 〈…〉 y cryed out men and brethren what shall we 〈◊〉 amongst which we may conceive there were 〈…〉 dry Hypocrits The Hypocrite thinks to win 〈…〉 ough the world under the notion of a real 〈◊〉 but believe it although ye would win 〈…〉 ough the world under this notion as many 〈…〉 th yet the day is coming when ye and your 〈…〉 ctise shall be put to the touch stone The 〈…〉 ird time when the Hypocrite would keep his 〈…〉 rt is when he is going to the Sacrament of the Communion but when he is come froâ— it he will take no notice of his heart any more and the only reason that he keeps his hearâ— then is that he may have peace with a natural conscience Yea I fear if we were all searched it would be known that the most end wâ— pray for is to satisfie a natural conscience and not to please God The 4. time when a Hypocrite will keep his heart is under sickness diseases yea any gross one will keep his heart 〈◊〉 sicknes they who never prayed almost wil prâ—â— at that time The
people or person may be engraven on the Rod in very legible letters so that he that runs may read them There are sometimes that the Rod doth preach our sins so plainly that we need not to interpret it this is clear Judges 1. 6 7. there is such a relation betwixt Adoni-bezek's judgement and his sin that he might read his judgements as he did his sins in his stroak saith he Threescore and ten Kings having their thumbs and their great toes cut off gathered their meat under my table as I have done so God hath requited me c. For now was he taken prisoner and his thumbs and great toes cut off and it is clear from that word that Solomon hath Prov. 21. 13. He that stoppeth his ear at the cry of the poor he shall cry and God shall not hear him Zach. 7. 13. Therefore it is come to passe that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of hosts Where ye may see a divine proportion and analogy betwixt the Rod and the sin The fourth way how a Christian may win to know the voice and meaning of the Rod and it is by observing what hath been the mind of the Lord and what he called for from his people in Scripture when they were put under such a Rod and anxious dispensation Search what was Gods mind to the godly in Scripture under such a Rod and by all appearance it is yet his mind in the same crosse according to that general rule Rom. 15. 4. For whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope The fifth way for a Christian to win to know the meaning of the Rod is to be much in observing the circumstances of the Rod there may be circumstances in a Rod by which a Christian may win to exceeding much light concerning what is the Lords mind by such a Rod It is known the observing of the circumstances of a Rod will help a Christian to these three things First That such a Rod is from the hand of the Lord. Secondly That God in the midst of wrath remembreth mercy Thirdly It will help a Christian to know the voice and language of the Rod sometimes in the crosse it self a Christian cannot read love and yet in the circumstances of the crosse he may win to read very much love There is this sixth and last way how a Christian may win to the knowledge of the voice and meaning of the Rod and it is to be considering that all the Rods and dispensations which a Christian meets with hath one of these three ends First The Rod is either sent to a Christian that he may mortifie his predominant idols Or secondly for exercise of his predominant grace Or else thirdly that he may be put to the exercise of that which ought to be his predominant duty These are voices and languages of the crosse which a Christian meets with And I would only by the way say these two things to you First It is easier to bear a Rod patiently which is for the tryal and exercise of our predominant grace than to bear a Rod patiently which is for the mortifying of our predominant idols there is no Rod which a Christian can bear worse than the Rod which strikes at the root of his predominant idols so a proud man he can bear any crosse better nor reproach and a worldly minded man can bear any crosse better than poverty so the cross which stands in direct opposition to our predominant idols we have great difficulty to bring our hearts to a patient submission under it are there not many that when their idols are stricken they cry out with that man in Judg. 18. 24. They have taken away my gods and what have I more Is it not certain that when God strikes somtimes at the root of our predominant idols we cry out with Jonah That it is better for me to die than to live Though I may say the crosse which we have least will to meet with is ordinarly best for us For if so we may speak our will and our well are seldom or never knit together but precious Christ his will and our well are oftentimes knit together Secondly I would say this by the way There are ordinarily some Analogy betwixt our cross and our sin if the Egyptians did kill all the male children of the Israelites by casting them into the River God doth likewise kill all the first born into the land of Egypt and if Nadab and Abihâ— offer strange fire upon Gods altar he will consume them with fire from heaven and if the Sodomites be taken up with the fire of lust God will bring down fire from heaven and consume them Now the second thing which we promised to speak a little unto was to some mistakes which Christians have concerning the meaning of the Rod. And first many thinks indeed the crosse speaks wrath when it speaks love and some when they cannot read love in the hand of God they think it is impossible to read love in his heart some thinks that love and the Rod cannot be together at all I say God may never love a person more nor when he is correcting him But first I would say to a person under that mistake we never know by any of these things whether love or hatred belongs to the person that is afflicted For all things happen alike to all as it happens to the fool so happens it to the wise man to the righteous even as to the wicked Secondly I would say this to the believer that is under this mistake he reads wrong that reads wrath onely upon the crosse for it is certain love is written in dark characters upon it and the spirituall man he may read them Hence it is Heb. 12. 5 6. We are commanded to remember the exhortation thâ—â— speaks unto us as unto sons My son despise not thou the chastnings of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth The second mistake concerning the meaning of the crosse is some thinks God can never answer their prayers so long as he is plagâ—ing them according to that strange divinity Job 9. 16. If I had called and he had answered me yet would I not believe that he had hearkned unto my voice So this is the mistake all the answer of their prayers are nothing if God be contending with them The third great mistake concerning the meaning of the Rod is when persons begins to dispute their interest when they meet with such a Rod and sad dispensation and when they do not indeed see what is the reason of Gods contending with them When he puts them in the furnace presently to fit down and reject their confidence and cast away their hope this is certainly a great mistake of the
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
〈…〉 l the Christian and that is self love which 〈…〉 entimes he falleth into after his enjoyments 〈…〉 d this evil certainly doth break off many of 〈◊〉 enjoyments to the disadvantage of the 〈…〉 istian and hinders him to exercise himself 〈◊〉 that grace of true love which always we 〈…〉 ght to be keeping in exercise because it is 〈◊〉 oyl by which ouâ— chariot wheels must 〈…〉 ve swifter and be as the chariots of 〈◊〉 Now for that which we proposed viz. how 〈◊〉 Christian may be helped to keep his enjoyâ—â—nts which he hath attained to by prayer 〈…〉 e shal only propose these two things 〈◊〉 Be 〈…〉 ch in the exercise of watchfulness after your 〈…〉 rgements that ye enter not into temptation 〈…〉 d 2. be much in the exercise of humility 〈…〉 t when grace lifts you up ye may not lift 〈…〉 ur selves O but a Christian that walketh al 〈…〉 ys with his feet towards the earth and doth 〈…〉 er mount an hand broad above it he wal 〈…〉 h most safely I know nothing to keep your 〈…〉 joyments in life and to keep you from snares your enjoyments so much as the grace of 〈…〉 mility but we need not insist long iâ—â—elling 〈…〉 n how ye shal maintain your enjoyments 〈…〉 re are alace so few of them in these days 〈…〉 en were ye in heaven Or when was hea 〈…〉 brought down â—o you in a manner If the 〈…〉 of us did now behold Christ we 〈…〉 uld not know him it is so long since we 〈◊〉 him O precious Christ how much is he 〈…〉 dervalued in these days I think if such a 〈◊〉 position as this were possible that if Christ would go down to the pit to those damned p 〈…〉 sons that are reserved in everlasting chains 〈◊〉 preach that doctrine unto them Here am I 〈…〉 ceive me and ye shall obtain life we questi 〈…〉 whether obedience or admiration would 〈◊〉 more their exercise Would they not bind th 〈…〉 command as a chain of gold about their neck 〈…〉 But know it ye that refuse him now â—râ— lo 〈…〉 he shall refuse you Oh! when shall that p 〈…〉 cious promise that is in Zech. 8. 21. be accoâ—plished And the inhabiâ—ants of one city shalSpanâ— to another saying Let us go speedily to pray 〈…〉 fore the Lord and to seek the Lord of hosts I 〈◊〉 go also Or as the word may be rendered 〈…〉 tinually O! when shall such a voice be he 〈…〉 in this city of Glasgow Seeing our breth 〈…〉 above sing without ceasing let us pray wit 〈…〉 ceasing And to you that prayes I shall 〈◊〉 this word ye that fervently pray without 〈…〉 sing it is not long before ye shall sing with 〈…〉 ceasing and without all interruption SERMON I. 1 Thes. 5. 17. Pray without ceasing REal godliness is so intire and undivi 〈…〉 a thing and the parts of it are so in s 〈…〉 rably knit and linked one with anoth 〈…〉 and cannot be paâ—ted that it is like Ch 〈…〉 coat that was without seam that it could not 〈◊〉 divided and except the whole fall to us by 〈…〉 vine lot we can have no part nor portion 〈◊〉 it and were this more solidly believed 〈◊〉 imprinted upon our hearts the insepar 〈…〉 connexion and near cognation that is amo 〈…〉 〈◊〉 the graces of the Spirit we should not be 〈◊〉 partial and divided in our pursuit 〈◊〉 after 〈…〉 em separating those things which he hath joy 〈…〉 d together which oftentimes is the occasion 〈…〉 at our nakedness and deformity doth appear 〈…〉 ither should we if this were believed be so 〈…〉 on satisfied with our attainments but in a 〈…〉 nner should be entertaining an holy oblivi 〈…〉 and forgetfulness of all that we have pur 〈…〉 ased and put by our hand and should be pas 〈…〉 g forward to these things that are before till 〈…〉 ce we attain to that stature of one in Christ. 〈…〉 d till grace have its perfect work and want 〈…〉 thing we can never be constant Amongst all 〈…〉 e graces of the Spirit which a Christian ought 〈…〉 gorously to pursue after this grace of prayer 〈…〉 not amongst the least it is that which keep 〈…〉 all the graces of a Christian in life and vigor 〈…〉 d maketh us fat and flourishing and bringing 〈…〉 th fruit in our old age and except the Chri 〈…〉 n be planted by that wall his branches 〈…〉 ll never climb over the wall Who is the 〈…〉 ristian that groweth like a palm tree and doth 〈…〉 rish as the cedar in Lebanon Is it not he that 〈…〉 lanted in the house of the Lord which is a 〈…〉 se of prayer And we conceive that the foun 〈…〉 ental cause why grace and the real exer 〈…〉 of godlines is under such a woful remark 〈…〉 e a decay in these dayes it is want of obedi 〈…〉 e unto this great commandment Pray with 〈…〉 ceasing Were we dwelling fourty dayes in 〈◊〉 Mount with God our faces should shine and 〈◊〉 should be constrained to cast a vail over them 〈…〉 re we entertaining a holy and divine corre 〈…〉 ndancy with heaven by this messenger of 〈…〉 yer we might be tasting of the first fruits of that Land 〈◊〉 off Prayer is one of th 〈…〉 faithfulâ— messengers and spyes which a Christi 〈…〉 sends forth to view the promised land 〈◊〉 which alwayes doth bring up a good report 〈◊〉 on that excellent and glorious land O w 〈…〉 went ye to the brook Eschol by the exercise 〈◊〉 prayer and did cut down a branch with a 〈…〉 ster of g 〈…〉 and were admitted to beh 〈…〉 thâ—â— land which is the glory of all lands 〈◊〉 the 〈…〉 st of which doth grow that tree of 〈◊〉 which 〈…〉 s twelve manner of fruits every y 〈…〉 O what a land suppose ye it to be wherein 〈◊〉 twelve â—arvests every year Alace we 〈…〉 st 〈…〉 ned in our desires which makes us 〈◊〉 〈◊〉 our enjoyments May not we blush 〈◊〉 be ashamed that the men of the world 〈◊〉 〈◊〉 their desires as hell and as death 〈◊〉 〈◊〉 Give give after these passing and t 〈…〉 〈◊〉 â—â—nities of the world and that Christ 〈…〉 should not be provoked to enlarge their 〈◊〉 〈◊〉 heaven and as the sand by the sea s 〈…〉 〈…〉 i these things that are more high and 〈◊〉 â—iâ—â— in their nature 〈…〉 d are moâ—â— fuitful 〈◊〉 advantageous in their enjoyments We 〈◊〉 ignorenceis is the cause of our flow pursuit 〈◊〉 these things and ignorance in men of the w 〈…〉 is the occasion of their swift and vigorous 〈…〉 suit after these endlesse and passing vaniti 〈…〉 this vain and transient world We did at the last occasion speaking 〈◊〉 these words speak somwhat to that which 〈◊〉 obstruct a Christians liberty in his secret re 〈…〉 meâ—â—s and conversing with God so that 〈◊〉 door of access is oftentimes shut upon him 〈◊〉 he hath not the dignity conferred upon h
〈…〉 enter into the Holiest of all We spake likewise to that which was the best â—â—d most compendious way to maintain fellowâ—â—ip and communion with God after once it is â—ttained that when our hearts are enlarged we may keep our spirits in a tender and spiriâ—ual frame we shal now in the next place speak 〈◊〉 little to you how a Christian may be helped â—o know the reality of his injoyments wheâ—â—er they be delusions yea or not or tokens â—nd significations of the Lords special and sinâ—ular respect and before we speak of that we â—hall permise these two things First that a man which hath but a comâ—on work of the spirit and hath never â—een indued with real and saving Grate he â—ay attain to many flashes of the spirit â—â—d some tastings of the powers of the world 〈◊〉 come as likewise to the receiving of the â—ord of the Gospel with joy as is clear from Heb. 6. 5. and Matth. 13. 20. He may have â—any things that looks like the most Heavenly â—â—d Spiritual enjoyments of a Christian but we â—â—nceive that the enjoyments of these that 〈…〉 ve but a common work of the spirit they 〈…〉 e noâ— of such a measure and degree as the â—â—joyments of the sincere Christian. Hence â—â—ey are called in Heb. 6. 5. but a tasting the â—ord is sometimes used for such a tastinâ— as â—hen one goeth to a Merchand to buy liquor 〈◊〉 doth receive somewhat to â—aste to teach him 〈◊〉 buy but that is far from the Word which is 〈◊〉 Psal. 36. 8. They shal be abundantly satisfied â—ith the fatness of thy house and thou shall make 〈…〉 em drink of the River of thy pleasures And 〈…〉 om the word which is in Cant. 5. 1. Eat and 〈…〉 ink abundantly O beloved We conceive likewise that their enlargements and enjoyme 〈…〉 which they have the strength and vigor their corruptions are not much abated there 〈…〉 neither is conformity with God attained he 〈…〉 is that word Matth. 13. 20. Though they 〈…〉 ceived the Word with joy yet the tho 〈…〉 which we do understand to be corruption 〈◊〉 they do grow without any opposition any t 〈…〉 never knew what it was to have the streng 〈…〉 and vigor of their lusts abated by their enj 〈…〉 ments they have but a common work of 〈◊〉 spirit The Hypocrites enlargements are 〈…〉 ther in publick and in their conversings o 〈…〉 with another then in their secret retiremen 〈…〉 and those enjoyments that they have when th 〈…〉 converse one with another they do ra 〈…〉 joy and rejoyce because of applause that t 〈…〉 have by such enlargements and of a reputa 〈…〉 of having familiarity and intimatness with G 〈…〉 rather then for the enjoyments themsel 〈…〉 and that dignity and honour hath been con 〈…〉 red upon them to taste somewhat of that Ri 〈…〉 that flowes from beneath the Throne of G 〈…〉 We conceive likewise that in all their enjoâ—ments that they have they do not much sto 〈…〉 and endeavour to guard against all obstructi 〈…〉 and impediments that may stir up Christ 〈◊〉 awake him before he please they can g 〈…〉 their heart a latitude to rove abroad after 〈◊〉 pertinent vanities yea presently after 〈◊〉 seeming access and communion with God 〈◊〉 likewise their desires to the exercise of Pray 〈…〉 and Christian duties is not much encreased 〈◊〉 these enlargements which they receive bei 〈…〉 strangers to that Word which is in Prov 10. 〈◊〉 The way of the Lord is strength to the upright 〈◊〉 That which secondly we shall speak of beâ—ore we come to speak how a Christian may be â—elped to know the reality of his enjoyments 〈◊〉 this that there is an enlargement of gifts which is far from the enlargement of the spirit â—nd of Grace There may be much liberty of words and of expressions where there is not much liberty of affections We think that it is 〈◊〉 frequent delusion amongst his own that â—hey conceive their liberty of their expressing of themselves in prayer is enlargement but we â—re perswaded of this that there may be much of this and not much of the spirit and of the grace of Prayer as we told before The spirit of prayer is sometimes an impediment to words â—o that a Christian which hath much of that â—ay have least of volubility and of expression But first these enjoyments that are real 〈◊〉 which indeed are significations of his love and â—espect to you they do exceedingly move and â—umble the Christian and causeth him to walk â—ow in his own estimation hence is that word 〈◊〉 2 Sam. 7. 18 19. where David being unâ—er such a load of love that in a manner he 〈◊〉 forced to sit down and cannot stand He doth 〈…〉 bjoyn that expression Who am I O Lord and â—hat is my house that thou hast brought me hither 〈…〉 and also in Job 42. 5 6. where that enâ—oyment which Job had of God as to see him â—ith the seeing of the eye a sight not frequent 〈◊〉 those dayes He subjoyns a strange inference 〈…〉 om so divine premises Therefore I abhor my 〈…〉 f in dust and ashes and in Isa. 6. 5. compaâ—â—d with the preceeding verses where Isaiah 〈…〉 om that clear discovery of God as to see him 〈◊〉 his Temple he is constrained to cry forth Wo is me I am undone because I am a man of 〈…〉 clean lips It were our advantage that wh 〈…〉 we are lifted up to the third heavens were to hear words that are unspeakable yet to 〈…〉 ver our upper lip and cry Unclean unclea 〈…〉 we ought alwayes to sit nearer the dust 〈◊〉 more that grace doth exalt us to heaven 〈◊〉 we conceive that it is a most excellent way 〈◊〉 keep our selves in life after our enjoyments 〈◊〉 be walking humbly with God and to know t 〈…〉 the root heareth us and not wee the ro 〈…〉 Christians enlargements that are real hath t 〈…〉 effect upon them it doth provoke them co 〈…〉 more constant exercise of pursuing after Go 〈…〉 their diligence is enlarged when they are en 〈…〉 ged hence is that word Psal. 116. 2. Beca 〈…〉 God hath enclined his heart unto me which p 〈…〉 supposeth accesse therefore will I call upon 〈◊〉 as long as I live It is certain that if our enj 〈…〉 ments be real they will be well improven 〈◊〉 this is a sweet fruit which doth alwayes 〈◊〉 company them 2. Ye may likewise know the reality of yo 〈…〉 enjoyments by your endeavours to remove 〈◊〉 impediments and obstructions that may intâ—â—rupt your fellowship and correspondance wh 〈…〉 God according to that word Cant. 3. 6. wh 〈…〉 after the Church did behold him who had b 〈…〉 so long absent she is put to this I charge 〈◊〉 O daughters of Jerusalem by the roes and by 〈◊〉 â—inds of the field that ye stir not up nor awake 〈…〉 beloved till he please I conceive this is one 〈◊〉 the most certain demonstrations
of the reali 〈…〉 of enjoyments when you are put to more ca 〈…〉 â—olnesse and sollicitude to have all things tak 〈…〉 out of the way that may provoke him to g 〈…〉 away and quench his holy Spirit O! but it is 〈◊〉 marvelous undervaluing of the grace of Jesus Christ to take such a latitude to our selves afâ—er we have been enlarged 3. Ye may likewise know the reality of your â—njoyments by this when ye do attain conforâ—ity with God by your enjoyments hence is â—hat word 2 Cor. 3 18. Whom beholding as in a â—lasse the glory of the Lord we are changed unto â—he same Image from glory to glory even as by the Spirit of the Lord. Our corruptions must be â—bated if we would prove the reality of our â—njoyments for if we give them that compleat 〈…〉 tude which they have had before we have â—eason to be suspicious jealous of our selves â—nd we shall say this Do not rest upon all â—our enjoyments that ye have here with 〈…〉 time 〈◊〉 satisfactory but let them rather provoke â—our appetit then suffice your desires and longâ—â—gs That holy man David knew of no beginning of satisfaction but when eternity should come according to that word Psal. 17. 15. When I awake that is in the blessed morning of the resurrection then I shall be satisfied with â—hy likenesse Did David never find satisfaction â—ere below All that he did receive was but â—he streams that did flow from that immense â—nd profound fountain and sea of love He did â—rink but of the brook while he was here 〈…〉 ow but when he was above he was drowned â—n that immense sea of love and there was abunâ—antly satisfied O let the streams lead you to â—he fountain and when ye are win there y 〈…〉 may sit down and pen your songs of everlastâ—ng praise these are but of the valley of Achor which must be a door of hope to have more intire â—nd full enjoyment of him That which thirdly we shall speak to shalâ— be to those advantages which a Christian mâ—â— have by the exercise of prayer we may say th 〈…〉 unto you Come and see can best resolve the question for those spiritual advantages which 〈◊〉 Christian may have in the real and spiritual diâ—charge of this duty they are better felt noâ— told It is impossible sometimes for a Christi 〈…〉 to make language of these precious and excelent things that he meets with in sincere anâ— serious prayer The first advantage It doth keep all thâ— graces of the spirit eminently in exercise 〈◊〉 maketh them vigorous and green it keeps thâ— grace of love most lively for one that is much in the exercise of prayer he doth receive 〈◊〉 many 〈…〉 table discoveries and manifestations 〈◊〉 the sweetnesse and glory of God and most 〈◊〉 participations of that unspeakable delig 〈…〉 which is to be found in him that he is coâ—strained to cry forth Who would not love him w 〈…〉 is the King of Saints O! when met ye wi 〈…〉 such an enjoyment of God in prayer as thi 〈…〉 Did ye conceive that ye were cloathed with 〈◊〉 impossibility to love him too much Or 〈◊〉 love him as he ought to be loved And wh 〈…〉 did ye conceive that it was an absurd opinioâ— that he could be loved too much Hence these two are conjoyned together Rejoyce evermore and Pray without ceasing And what is joy but a fruit of love or rather an intense measure 〈◊〉 love We confesse it is a question that is difficult to determine whether prayer or faith doth keep love most in exercise We think lo 〈…〉 whose foundation is upon sense is most kepâ— in exercise by prayer hence it is when we are straiâ—ned in the exercise of that duty and when he turns about the face of his Throne then love begins to languish and decay and then that excellent grace of faith doth step in and speak thus to love Wait on God for I shall yet praise him who is the health of my countenance and my God Faith can read love in his heart when sense cannot read love in his hands nor in his face but when he seemeth to srown or to strike faith can make such a noble exposition on such a dispensation I know the thoughts of his heart they are thoughts of peace and not of war to give me an expected end Prayer doth likewise keep the grace of morâ—ification eminently in exercise Would ye know what is the reason that our corruptions do sing so many songs of triumph over us and why we are so much led captive by them according to their will Is it not the want of the exercise of secret prayer and that we are not much taken up in imploying of the Angel that must bind the old Serpent the Devil as in menâ—ioned Rev. 20. 1. that hath that great chain â—n his hand Hence Paul when his corruptions were awakened and stirring within him hee â—new no weapon so suteable for them aâ— prayer 〈◊〉 is clear from 2 Cor. 12. 7 8. where the mesâ—enger of Satan was sent to buffet him it is â—aid that he besought the Lord thrice that this â—ight depart from him And our blessed Lord â—esus speaking of the casting out of a devil â—e saith Matth. 17. 21. This kind goeth not out â—ut by fasting and prayer It is no wonder that â—â—tentimes we are led captive by your iniquiries â—nd our lusts and corruptions mocking at our â—rofession and scorning such weak and seeble builders as we are say to us Can such fee 〈…〉 Jews as these are build such stately and glorio 〈…〉 buildings in one day But ye who are much 〈◊〉 the exercise of this duty and who to your o 〈…〉 apprehensions doth not receive much victo 〈…〉 over your lusts which maketh you oftentim 〈…〉 cry forth It is in vain for me to seek the A 〈…〉 mighty and what profit is there that I pray u 〈…〉 him We confesse the small successe that 〈◊〉 Christian hath when he doth discharge this do 〈…〉 of prayer doth sometimes constrain him 〈◊〉 draw that conclusion I will pray no more W 〈…〉 think the small victory that ye obtain ov 〈…〉 your lusts and the little increase in the wo 〈…〉 of mortification may proceed from the w 〈…〉 of that divine fervency and holy feâ—vor that ought to have in your proposing your des 〈…〉 unto God The effectual servent prayer of 〈◊〉 righteous availeth much as James saith chap. 〈◊〉 16. If we want servency in our proponing 〈◊〉 desires unto God it is no wonder that we w 〈…〉 successe or likewise it may proceed from o 〈…〉 want of faith our misbelief giving the reto 〈…〉 of our prayer before we begin to pray and 〈◊〉 ing this unto us That though we call he w 〈…〉 not answer but as James saith chap. 5. 〈◊〉 The prayer of saith may save you who are sick 〈◊〉 may raise you up for whatsoever ye ask in pra 〈…〉 believing ye
vengeance of the Law Chr 〈…〉 is the best friend and the most terrible fo 〈…〉 The second disadvantage is yee shall be eternally shut out from the enjoyment of the bleâ—sed company of Angels and from the souls 〈◊〉 just men made perfect and O therefore meditate and consider upon this what it is to b 〈…〉 separated from the Father the first person 〈◊〉 the blessed Trinity and from the Son the second person of the blessed Trinity and fro 〈…〉 the holy Ghost the third person of the bless 〈…〉 Trinity and from all the blessed society whi 〈…〉 are in heaven And the last disadvantage is 〈◊〉 shall be kept under these everlasting chain even all of you which will not give your hea 〈…〉 to Christ. If ye be not under this everlasti 〈…〉 chain of love ye shall be under these everlaâ—â—ing chains of wrath I suppose if the most sto 〈…〉 hearted sinner here if he could but a mo 〈…〉 hear the screighings of the damned if it we 〈…〉 granted to him he would not delay to give h 〈…〉 heart to Christ. The last Consideration is O consider these i 〈…〉 finit eternal and unchangeable advantages th 〈…〉 those have which gives their hearts to Christ 〈…〉 we conceive if all the Angels in heaven wou 〈…〉 preach together upon the unspeakable blesseâ—nesse of the Saints in heaven they would a wayes close their sentence with this It is u 〈…〉 speakable joy which attends those that are aâ—mitted to that blessed life There are five thin 〈…〉 which are unchangeable to Christians and 〈◊〉 things which are unchangeable to reprobate 〈…〉 There is this first which is unchangeable 〈◊〉 the Saints I mean not here their communi 〈…〉 with God shall be unchangeable for after â—hey shall win to heaven they shall be under a 〈…〉 ontinual and blessed emanation of Christs pre 〈…〉 ce Secondly They shall have an unchange 〈…〉 le love A Christians love while he is here is 〈…〉 e unto the Moon subject to many vicissitudes 〈…〉 d alterations but afterward when they 〈…〉 ll be in heaven their love shall be unchange 〈…〉 le Thirdly His holinesse shall then be un 〈…〉 ngeable when once he shall put on the robe 〈◊〉 Christs righteousness he shall then sing that 〈…〉 g O Death where is thy sting And O 〈…〉 ve where is thy victory Fourthly praise 〈◊〉 God shall be unchangeable O what a plea 〈…〉 t sight shall it be to see the souls of just men 〈…〉 de perfect with harps in their hands sing 〈…〉 g these pleasant songs unto God most sweet 〈…〉 Alelujah to him that sits on the throne and to 〈…〉 e Lamb which lives for ever their tongues is 〈…〉 de like the pen of a ready writer there is not 〈…〉 h a complaint uttered by Moses in heaven 〈…〉 am a man of slow speech neither doth Jeremiah 〈…〉 w complain I am a childe and cannot speak 〈…〉 fthly desires after God shall be unchangeable Christian while he is here below will desire 〈…〉 od now and within a little while he will de 〈…〉 e his idols but then when he shall be above 〈…〉 s desires after God shall be unchangeable And upon the contrary there are five things 〈…〉 changeable in the lot of a reprobate and of 〈…〉 se that will not give Christ their hearts 〈…〉 st their separation from God shall be un 〈…〉 ngeable when once they shall go down in 〈…〉 the pit there shall be no hope of coming up 〈…〉 in Ah! ye would think upon this what a life shal it be to be under eternal excommunâ—cation from Christs presence O but if ye kneâ— Christ and believed what a One he were 〈◊〉 would close with him Secondly the reprâ—bate shall have an unchangeable sorrow O 〈◊〉 may be sad when the vengeance of God shall 〈◊〉 squizing the marrow out of his bones anâ— when he is eternally shut up in these horribâ—â— flames and out of them to have no redempâ—â—on Thirdly reprobates they shall have an 〈…〉 changeable hatred against God and God sh 〈…〉 have an unchangeable against them and I caâ—not wish a greater misery to any then 〈◊〉 Christ to have an unchangeable hatred agai 〈…〉 them Fourthly Ye that are alients fro 〈…〉 God ye shall sin unchangeably ye shall ne 〈…〉 cease to sin and ye shall never cease to be to 〈…〉 mented on these two eternity shall be spe 〈…〉 Lastly Your inward anxiety and tortering consciences shall be unchangeable that wo 〈…〉 shall never dy but shall eternally gnaw yo 〈…〉 consciences Now what shall we say more we have 〈◊〉 life and death before you and whither of th 〈…〉 will ye imbrace O that you would imbr 〈…〉 Christ even precious Christ and give o 〈…〉 your hearts to that blessed Lord It is like 〈◊〉 these dayes that the devil hath purchased 〈◊〉 ny Harpers to himself to sing that song I 〈◊〉 not far from victory the curse of a cruci 〈…〉 Saviour shall eternally come down upon 〈◊〉 heads of these that will not give their hearts Christ and to you that will give or hath g 〈…〉 your hearts to Christ the eternal blessing Christ shall come upon your heads Behold day is coming O Atheists when ye wo 〈…〉 â—ive ten thousand worlds for one invitation of â—he Gospel again and ye would be content to 〈…〉 I de ten thousand years in hell for one preaching and it shall be denied to you O! thereâ—ore do not withstand Christs offers take him 〈…〉 e will get him for a look and know that if ye â—ill not love him now his heart shall burn â—ith hatred against you and one day ye shall 〈…〉 rse your cursed hearts for that hatred ye bare 〈◊〉 him Now to him who intreats you to im 〈…〉 ce his offer be praise SERMON VIII Micah 6. 9. The Lords voice cryeth unto the City and the man of Wisdom shall see thy Name hear ye the Rod and who hath appointed it IT is a question that is hard to determine whether the greatnesse of God or the condescendancy of God be the greatest mystery 〈…〉 t O! when both these are put together they 〈…〉 ke up a matchlesse mystery What is more 〈…〉 eadfull then power which cannot be resisted 〈…〉 d what is more terrible than wisedom from â—hich nothing can be hid And yet what is more 〈…〉 eet than the love wherewith he hath loved 〈◊〉 and the unchangeablenesse thereof which 〈…〉 o th cut off all suspition I would only say this 〈…〉 o you God hath been speaking to you di 〈…〉 se wayes and by different things and as the â—postle speaks There are many voices in the 〈…〉 rld and every voice hath its own signification 〈◊〉 I may say there is not a voice by which God speaks to you that needs to be a Barbâ—rian speaking in an unknown tongue I confesse it is sad that when God cond 〈…〉 scends to speak unto us in so many differe 〈…〉 wayes that there