last time when he will keep his heart will be when he is called to somâ— publick holy work as if he were called to praâ— amongst Christians O then he will keep h 〈…〉 heart diligently and if he be in a Ministerâ— sight he will keep the Sabbath day but 〈◊〉 these men doth not remember that a grea 〈…〉 one than a Minister sees them even God thâ— Lord. A Hypocrite will keep his outward 〈◊〉 but not his inward man he will not sweaâ— but in his heart he will curse God he will keeâ— his feet outwardly but inwardly he will commit adultery in his heart If ye would be sincere ye must mortifie your invisible idols 〈◊〉 well as your visible idols The second thing that I would say is this 〈◊〉 ye keep your hearts and not resign them freely to God although ye were to live eigh 〈…〉 years and if ye would pray the one fourty 〈◊〉 weep the other fourty of these years if sucâ— a thing could be possible yet all that p 〈…〉 should be for nought if ye do not freely fi 〈…〉 give him your heart for you shall get that fearfull sentence pronounced upon you Deparâ— from me you cursed I knew you never O the 〈…〉 fore while it is called to day give God your â—arts Psal. 78. 56. Yet they tempted and pro 〈…〉 ked the most high God and kept not his testi 〈…〉 nies Psal 34. 16. The face of the Lord is 〈…〉 ainst them that do evil to cut off the remem 〈…〉 ance of them from the Earth If ye had the 〈…〉 ogue of an Angel to speak and pray yet if ye 〈◊〉 him not your hearts all your prayers shall 〈◊〉 back empty to you The third thing which I would say to you 〈…〉 his the heart of man is a thing which ye will 〈◊〉 a great difficulty to keep and this is a proof 〈◊〉 that a Christian will even sometimes 〈…〉 nge in prayer He will sometimes change 〈◊〉 times First When he begins he will be 〈◊〉 flame of love to God And secondly He 〈◊〉 fall secure And thirdly He will have 〈…〉 ible thoughts of God And lastly ere he 〈…〉 e done he will speak to God as to his com 〈…〉 ion and I would pose all of you that are 〈…〉 e if ye have not been in all or most part of 〈…〉 se frames when you have been praying 〈◊〉 I would charge you as ye will answer Christ one day that ye would give him your 〈◊〉 there is two words which I would say you and O that ye would consider upon 〈◊〉 Christ comes and sayes to us first Take 〈…〉 y Crosse and deny thy self and follow me 〈◊〉 is Christs first word unto a Believer and 〈…〉 ut that be a great mystery to flesh and 〈…〉 d. And the Devil comes and sayes the se 〈…〉 d word which is Fall down and worship 〈◊〉 and I will give thee a Kingdom The first 〈…〉 d of the Devil is ay the fairest word that 〈…〉 all get and the first of Christs is the sharp 〈…〉 Now which of these two offers will ye chuse I would only say these two words 〈◊〉 you First Think yee not shame to refu 〈…〉 Christ so openly as ye do Secondly That th 〈…〉 answer which ye give him is not the answ 〈…〉 which he seeks I say one day ye shall be broug 〈…〉 before his throne waiting for your condemnâ—tion if you give not precious Christ yo 〈…〉 hearts ye shall stand before his Tribunal to receive your last and fearful doome O man and O woman with what face wilt thou st 〈…〉 and what wilt thou have to say when tho 〈…〉 stands before him I remember the word of 〈◊〉 cursed Emperor who had made defection froâ— Christ he was forced to breath out his l 〈…〉 words thus sadly Thou hast overcome me 〈◊〉 last O Galilean So he is too strong a pa 〈…〉 to thee to contend with and at length he w 〈…〉 overcome thee Now the last thing that I would say unto y 〈…〉 is if you do not give him your hearts I as 〈◊〉 Ambassador of Christ declare to you 〈◊〉 Christ and you shall fight together Put 〈◊〉 your harness put on your Steel coat s 〈…〉 Christ will be ready for you and boast wh 〈…〉 ye put off again And I would say this unto yo 〈…〉 that it is impossible for you to take Christ 〈…〉 cept ye get a sight of Christ and his beauty 〈◊〉 if you saw him in his beauty ye would 〈◊〉 I 'le take him although I get not a Kingdo 〈…〉 O the Angels and glorified Spirits of just 〈◊〉 now made perfect may wonder at us why 〈◊〉 stand out so long Oh! Will you give to 〈…〉 ther your hearts and not to precious Chr 〈…〉 who hath given you his heart and who worthy of all your hearts Can you look up 〈…〉 that noble Plant of renown and not give 〈◊〉 your hearts who had a hole made in his side â—hrough which ye may see his heart Oh man â—nd Oh woman Why will ye not give Christ â—our hearts what shall ye say when Christ shall say first to you why would ye not sincereâ—y give me one day in your life time Secondly Why would you not give me your hearts 〈◊〉 will tell you three things which will be very terrible for you O atheists In that day when â—ou shall appear before Gods Tribunal First 〈…〉 e hearing of the Gospel Secondly Which 〈◊〉 more terrible the Resurrection of Christ â—astly Which is terriblest of all when that â—earfull sentence shall be pronounced against â—ou Depart Depart O then you shall curse â—he day that ever ye were born in Glasgow o◠〈◊〉 Scotland Now O you inhabitants of this â—lace I charge you as ye shall answer one day 〈◊〉 God that ye would give him your hearts in â—eeping and in so doing ye shall have life eâ—ernal O therefore Kiss the Son by the way 〈…〉 st his anger break out and you perish for ever 〈…〉 ow to him who can perswade your hearts to â—mbrace him we desire to give praise SERMON VII â—ov 4. 23. Keep thy heart with all diligence for out of it are the issues of life THere is a great and vaste difference betwixt the heart of a Christian while he is on earth here below travelling in 〈…〉 ese Tents of mortality and the heart of a â—hristian when he shall be above taking up his Eternal possession in those blessed and everla 〈…〉 ing Tents of immortality And O! is it 〈◊〉 mystery for you to beleive that such a day is 〈…〉 proaching when those hearts of yours wh 〈…〉 have been so unstedfast in the wayes of go 〈…〉 ness that they shall once be made as pill ar 〈…〉 the house of your God no more to go out We 〈◊〉 compare the heart of a Christian while 〈◊〉 here below unto Reuben it is unstable as 〈…〉 ter which doth marre its excellencie For a C 〈…〉 stian while he is here
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
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
shall receive it And it doth somâ—times proceed from the love and great resp 〈…〉 that God hath to you desiring that yo 〈…〉 wounds may be alwayes bleeding that so 〈◊〉 may be alwayes kept about his Throne I 〈…〉 not known that if our necessities were away 〈◊〉 should abridge and inch much of our secret 〈◊〉 votion to God In a manner necessity is thâ— chain whereby God binds the feet of his own 〈◊〉 his Throne he desireth not that they should 〈…〉 e away and therefore they halt so that they â—ay rely on his his strength to bear them Prayer doth likewise keep the grace of patiâ—â—ce under our most sad and crushing dispen 〈…〉 tions eminently in exercise would ye know 〈…〉 e most compendious way to make you pos 〈…〉 ess your souls in patience under great trouble â—hen be much in the exercise of the grace of â—rayer Hence is that word Jam. 5. 13. If â—ny man be afflicted let him pray c. And what made Paul and Silas to sing in the prison and so patiently to endure the crosse Was it not â—his They were praying at midnight Act. 16. â—5 Certainly one that hath attained to much â—ivine submission and holy enjoyment in the â—earing of their cross they have been much in â—he exercise of prayer Did ye never know any of you what such a thing as this meanâ—d that going to complain of your anxiety to God you have been constrained to forget them â—nd begin to blesse and praise him because he hath stopped the months of your complaints â—nd hath put a more divine and heavenly exâ—rcise in your hand This the Psalmist did atâ—ain to in Ps. 89. where the scope of the Psalm will bear that he was going to complain of â—he misery of the Church and of himself yet â—efore ever he began to propone a complaint â—o God he spent to the 38. verse in praising of â—im Sometimes Christians have been constraiâ—ed to cry forth It is better to be in the house â—f mourning then in the house of mirth and to â—esolve not to frâ—â— to be put in a fiery furnace â—ot seven times more then ordinary if they have in the furnace one like the Son of God to walâ— with them Prayer doth likewise keep the grace of Faitâ— eminently in exercise O! but Faith which 〈◊〉 one of the mysteries of godliness doth much languish and decay in us through the want o 〈…〉 prayer It is impossible for a Christian to bâ—lieve except he be much in the exercise 〈◊〉 prayer We may maintain a vain hope and peâ—swasion but that spiritual exercise of Faith cannot be kept in life without that holy exeâ—cise of prayer hence it is that prayer whe 〈…〉 Faith is beginning to decay doth go to God and cryeth forth Lord I believe help my unbâ—lief And we conceive there are these thrâ—â— grounds and golden pillars of Faith on which it doth lean which prayer doth oftentimes 〈◊〉 minister and give unto it First there is th 〈…〉 golden foundation The faithfulnesse of G 〈…〉 which prayer doth abundantly make evid 〈…〉 to the Christian hence when a Christian doâ—â— pray according to his promise and doth receive a return of his prayer he doth receiveâ— demonstration of the faithfulness to God which is a pillar on which Faith doth lean Prayâ—â— doth likewise give unto Faith this second pillar which is the evidence and demonstratioâ— of the goodnesse of God O! but one that 〈◊〉 much taken up in the exercise of the grace 〈◊〉 Prayer what large and eminent discoveries 〈◊〉 God doth he receive He oftentimes disappoints their fears and overcomes their hopâ— and expectation he doth not regulate our eâ—joyments according to our desires but 〈◊〉 doth regulate them according to that divi 〈…〉 and most blessed rule his own good will a 〈…〉 pleasure and O blessed are we in this that it 〈◊〉 so And thirdly Prayer doth likewise furnish â—o Faith experience which is a pillar on which â—aith must lean that which maketh the Chriâ—â—ian have so small experience is want of the â—erious and constant exercise of Prayer O! but when he frowneth we might have many things â—o support our selves if we were much in the â—erious exercise of this duty of prayer And â—ruly if we had these three pillars our prayers would not return empty Now the second advantage that a Christian doth reap by the exercise of Prayer is he is â—dmitted by this duty to most intimate and faâ—iliar correspondance with God Did ye never â—now what it was to behold him who is inâ—isible in the exercise of this Duty Did ye â—ever know what these large and heavenly communications of his love doth mean Prayer is â—hat divine channel through which that river of consolation that maketh glad the City of God doth run When was it that Cornelius did â—ee a man standing in white apparel Was it â—ot when he was praying And when was it â—hat Daniel did meet with the Angel Was it â—ot when he was in the exercise of prayer and â—ffering up his evening oblation to God O for â—ommunion and fellowship with God which 〈◊〉 so rare and singular in these dayes were the â—weetnesse of it believed we should be more â—requent and constant in the pursuit of it 〈◊〉 â—onfess and I wonder that we are not put to â—ebate oftentimes whether there be such a â—hing as communion and fellowship with him â—e do so little enjoy it What happiness O â—â—loved of the Lord if so I dare call you have ye which doth so much satisfie you that wh 〈…〉 your eternal happinesse is clearly holden fo 〈…〉 before your face yet ye do so much undervâ—lue it Surely this perswasion cometh not fr 〈…〉 him that called you I think if Angels and 〈◊〉 souls of just men now made perfect if so 〈◊〉 may speak if they were admitted to beh 〈…〉 that wonderful undervaluing of commun 〈…〉 and fellowship with God that is amongst 〈◊〉 Christians of this generation O how mi 〈…〉 they stand and wonder at us They would th 〈…〉 it a paradox and mystery to behold any und 〈…〉 valuing of him who can never be overvalu 〈…〉 Would yee not blush and be ashamed if 〈◊〉 should imbrace you ye that have so much 〈◊〉 dervalued him I know no sin that a Christ 〈…〉 shall be so much ashamed of when he shall 〈◊〉 hold that noble Plant of venown as the low 〈◊〉 undervaluing conceptions and apprehensi 〈…〉 that he hath had of him If in heaven th 〈…〉 were a latitude for us to pray we would p 〈…〉 that prayer when first our feet shall s 〈…〉 within the threshold of the door of our ev 〈…〉 lasting rest Pardon us for our undervaluing thee O precious Christ The third advantage which a Christian h 〈…〉 in the exercise of prayer is this It is that d 〈…〉 by which we must attain to the accompli 〈…〉 ment of the promises Though God be m 〈…〉 free in giving of the promises yet he
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
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
to the words The first thing which I would have you taking notice of is this there are three thingâ— which a Christian may meet with which arâ— unspeakable First sometimes a Christian may meet with an unspeakable sorrow so that he cannot make language of it because of the anxiety of his heart but is forced to cry out thaâ— word my stroak is heavier then my groaning Secondly A Christian may meet with an unspeakable mercy he may meet with such a mercy and token of love from the hand of the Lord that iâ— he were put to it he could not make languag 〈…〉 of it he could say no more to the commendation of his mercy but this What shall I saâ— more he hath spoken it and himself hath done it Thirdly A Christian may meet with an unspeakable joy he may be brought to that casâ— and condition that he cannot make language oâ— his joy according to that word 1 Pet. 1. 8 Believing ye rejoice with joy unspeakable and fulâ— of glory Secondly I would have you taking notice of this that it is exceeding much of the concernment of a Christian to believe and close with this truth that there is not a grain weight of â—ffliction in his cup which infinit wisdom doth not think fit should be there and which infinit love did not put there To know and rest upon this that infinit wisdom and infinit love was â—t the mixing of the cup and his tender heart will carve no more out to us then we are able â—o hear this is an help to patience Thirdly I would have you taking notice of this I think there are some Christians that is forced to blesse God more for their crosses than for their mercies that they have been forced 〈◊〉 their darkest nights to cry out It is good for me that I have been afflicted There is this fourthly which I would have you taking notice of that the crosse of a Christian it hath two faces an outward face and 〈◊〉 inward face and the outward face of the â—â—osse seems oftentimes the most unpleasant â—ut O if a Christian could win to see the inside of his crosse He might sit down by the River of Babel and there pen songs of praise to God even praise for this that he hath been afflicted O it is comfortable to the Christian that Christ hath gone to heaven by the way of the cross that his blessed feet hath troden that way and that his precious lips hath drunk of that cup. But to come to the words we told you that there was five things in the words to be considered First that here was an excellent exâ—ortation given to the people of Israel and Samariah which in short is this Hear the voice â—f the rod and who hath appointed it and from this exhortation ye may take notice of these five things First That every cross and sad dispensation which a Christian meets with it hath a voice and language in it therefore sayes he hear the voice of the rod as if he had said take notice what the Rod sayes and what it cals for from you The second thing to take notice of from this command and exhortation is this that it is the duty of a Christian to observe give obedience unto what the Rod speaks aâ— cals for therefore is the command given forth hear the voice of the rod. The third thing that we take notice of from this command is that there is a great unwillingness in persons to hear what the Rod speaks and therefore the command is put home hear the voice of the rod. Fourthly take notice of this that the voice of the Rod and the voice of him that hath appointed it are one and the same very thing therefore these two are knit together hear the voice of the rod and of him who hath appointed it There is this lastly which we would have you taking notice of from this command and exhortation It is a great point of spiritual widsom for a Christian to take up and hear the voice of the Rod therefore it is said the man of wisdom shall see thy Name It is not every man that can take up what the Rod speaks it is only the man that is indued with much heavenly wisdom from God Now as for the first thing that we spake from the words viz. That every rod which a Christian meets with it hath a voice in it Before I speak to this I would have you to take along these considerations First It is a singular and most remarkable step 〈…〉 he good will of God when he doth manifest the â—eaning of a rod to a person or a people Job â—3 16. He openeth the ears of men and sealeth â—heir instruction which is brought in as a singuâ—ar favour from God that is he makes them â—o know what the rod speaks Elihu puts such 〈◊〉 note of mercy upon this that he thinks it 〈◊〉 〈…〉 p to delivery from the rod He delivers the â—oor from affliction how is this that he opens their â—ars and seals their instruction it is when God makes a person to take up the meaning of the Rod for when he makes them to understand â—he voice of the Rod it is half a delivery from â—he Rod do you not know this that when the 〈…〉 se of a disease is known it is half healed So when the end that God hath in sending rods is known and taken up we may say it iâ— half â—emoved Secondly The Christians of old hath taken much pains to know the voice of the Rods that they meet with as iâ— clear from 2 Sam. 21. 1â— where the land of Israel being three years under famine David went and enquired the cause of that Rod and it is likewise clear from Job 7. 20. where Job is exceeding desirous to know why God set him up at a mark for his arrows and that he was become a burden to himself Thirdly We would have you to take notice of this that it is exceeding anxious for a tender Christian to be under a silent Rod to be under such a dispensation that he knows not the language of it this is clear in Job 3. 23. where Job makes this the capestone of his sorrow that his way was hid that is he knew not what was the reason of Gods contending with him after such a way as likewise it is clear in Job 10 2â— where Job is put to propose that question to God Shew me wherefore thou contendest with me The fourth Consideration that we would have you taking along with you is this It 〈◊〉 exceeding hard for a Christian to profite by a Rod till once he take up the meaning of it and I shall give you these three grounds why it is so hard for a Christian to profite by a Rod till he know the voice and meaning of it First Because it is hard for a Christian to win to submission to the Rod till he know the voice of it it is the
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