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
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
decision this shall be a great Item of your diâ—â—ay that you have prayed so much or rather that you have profaued his Holinesse 〈◊〉 which you pretend to love so much O than all of us were not almost but altogether perswaded to be Christians Seeing Christ doth offer that precious dignity to make us not only sons in law to a King which ought not to seem small in our eyes but also to make us Kings and Priests â—nto God can we refuse such an offer aâ— this â—ight he not summond the heavens and the â—arth and angels and our brethen who are â—ow above to behold a wonder yea and no doubt it is a wonder that any of us should â—light such an offer Now if any of you would ask at â—e that queâ—â—ion what is and should be the native exercise 〈…〉 f a Christian while he is here below in the â—nd of his exile and a stranger from his fathers 〈…〉 ouse Whether he should exercise himself in 〈…〉 ging or in praying We answer that prayâ—r iâ— and should be the main exercise oâ— a Christian while he is here below in the land of h 〈…〉 exile and is a stranger from his fathers hous 〈…〉 when the promises are not yet accomplish 〈…〉 nor all the prophesies fulfilled We confess 〈…〉 the exercise of joy and of rejoycing in Go 〈…〉 ought to be a necessary duty and exercise o 〈…〉 Christian We may sing the songs of these eâ—cellent Musicians and heavenly Harpers th 〈…〉 stands upon the sea of glasse having harps in th 〈…〉 hands And our songs which is here below 〈◊〉 only different in degrees their songs are o 〈…〉 higher key and our songs are of a lower ke 〈…〉 though we confesse they are more expert 〈◊〉 that divine arte for wee oftentimes spill o 〈…〉 songs in the singing of them as likewise th 〈…〉 are most constant in that blessed exercise b 〈…〉 â—alace we are oftentimes constrained to ha 〈…〉 our harps on the willow trees while we sit 〈◊〉 â—hese rivers of Babel But if we would pra 〈…〉 more we should pray more and if we did p 〈…〉 more we should praise more O! but pray 〈…〉 would furnish us matter of new songs eve 〈…〉 day and if we were much in that exercise 〈◊〉 might have that blessed Psalm to sing He h 〈…〉 put a new song into my mouth even praise unto 〈◊〉 Lord. I think a Christian may examine hims 〈…〉 by this unâ—rring rule of his growth in gra 〈…〉 he may know it by the exercise of secret pray 〈…〉 this is the pulse of a Christian by which 〈◊〉 may know his constitution and the slow be 〈…〉 ings of the pulse of the Christians of this ge 〈…〉 ration doth prove this unto us that grace in a remarkable decay it is groaning with 〈…〉 â—s as the groans of a wounded man O! but if 〈◊〉 were more obedient unto this precious coâ—mand Pray without ceasing our grace might 〈◊〉 more vigorous and our bed might be green and we might be bringing forth fruit even in our old age But now to that which we shall insist mainly upon in going through this duty and grace of prayer beside these things that we spoke at the last occasion viz. what are these strong impediments and obstructions that doth imped and hinder a Christians access unto God in his secret retirements in prayer If we were asked at When did we last behold him We may say that which Esther spake to the servant of Mordecay It is thirty dayes since I did behold the Kings face But alace our lot of lamentation and defection from God may ascend to a higher pitch yea it is many thirty dayes since we did â—ehold the King O! but we are great strangers in heaven and though we should be eternally so we could nor debate with his Justice The first impediment that obstructs a Christians liberty in having accesse to God in his secret devotions is that woful and carnal design which he doth propose to himself in the exercise of that duty we are low in our designes which makes us low in our enjoyments this â—s clear James 4. 3. where this is given as a reason why we do not receive that which we pray for We ask amisse to spend it upon our â—usts We pray in secret that we may be more â—â—tted to pray when we go abroad and thereby â—et applause hence it is that so much of Christians pursuits are rather taken up in seeking after the ornaments of prayer then after the â—race of prayer rather to pursue after these â—hings that are adorning in it then these things â—hat are saving in it and even oftentimes the Ministers of the Gospel have that wofull enâ— proposed to themselves How oftentimes doth our heart speak that which Saul said to Samuelâ— Honour me this day before the people and Elders 〈◊〉 Israel And I think this is an evil which Christians may easily discern and take up whetheâ— or not they do propose themselves as the las 〈…〉 and ultimate end of all their devotions Anâ— one that hath this woful qualification he do 〈…〉 resent and grieve more for his publick stra 〈…〉 nings and bonds then for these which he hath in private Are there not many of us here wh 〈…〉 will rise up from secret prayer under the un 〈…〉 denyable convictions of much distance from God and yet never know what it is to hatâ— anxious thoughts about it O! when did absence from Christ in our secret retiremen 〈…〉 make us forget to eat our bread Ah! that sicknesse of love whether it is gone We are s 〈…〉 unto death of imaginary health and we wi 〈…〉 that that sickness of love were more epidemi 〈…〉 and universal in those dayes which were not sicknesse unto death but for the glory of G 〈…〉 And in our publick straitnings when we coâ—verse one with another how much will 〈◊〉 grieve and repine though we confesse these a 〈…〉 rather the grievings of our pride then of o 〈…〉 love rather lamentations because of the lo 〈…〉 of our reputation then because of the losse 〈◊〉 our absence with Christ One that hath th 〈…〉 woful qualification of proposing themselves 〈◊〉 the end of their devotions they may likewiâ—â— know it by this that when they are strait 〈…〉 in their publick approaches to God and wh 〈…〉 others are enlarged they envy and fret th 〈…〉 are rather indued with envy then a holy e 〈…〉 lation which proveth unto us that we are 〈◊〉 great in the Kingdom of heaven because we are not much taken up to glorifie God which hath given such gifts to men but we sit down at his wise and wonderfull dispensations that he hath given unto others five talents and to us but one so that oftentimes we are provoked â—o that impious course as to bind up our talent â—n a napkin and to dig in the earth and hide our Lords money Studying by that practice to appropriat the estimation of humility
committing 〈◊〉 iniquity Hence is that word in Psal. 6. 〈◊〉 Whereupon the consideration of the heari 〈…〉 of his prayer he breaketh forth in that saying Depart from me all ye workers of iniquity for 〈◊〉 Lord hath heard the voice of my weeping Iâ— manner speaking so much that he would ha 〈…〉 nothing to do with such ones as they were Lastly the return and answer of prayer i 〈…〉 an excellent way to keep our Faith in exercis 〈…〉 it is a sweet experience of the love of God up on which we may build our hope in our darkeâ—â— night even to call to mind these things that 〈◊〉 hath given to us in former dayes certainly Holy and Divine reflection upon these thing might perswade us that he will not shut up 〈◊〉 tender and loving mercies into an everlasti 〈…〉 for getfulnesse Now to close up our discours upon this noble duty and grace of prayer we shall desire this one thing of you Who is begotten unto a lively and precious hope That you may be more in that noble execise I may say that there is no sin which a Christian shall be more deeply convinced of in the day when his feet shal be standing upon the utmost line of time as this sin of the neglect of the duty of prayer And we confesse God may reprove many That they bind heavy burdens on mens shoulders that are grievous to be born and doth not so much themselves as 〈…〉 uch them with one of their fingers But however seriously enlarge your hearts unto this blessed exercise for believe me it is the way if so we may speak to bring down Heaven upon Earth But alas I am afraid that this duty of prayer is not much now in practice amongst many of us in these dayes Is not prayer that noble duty almost laid by in this evil and perverse generation as a thing unsavo 〈…〉 y Oh that ye had now a Divine anticipation of that glorious enjoyment of him which you shall have throughout all the ages of Eternity if you be serious in this exercise Oh may we not walk mournfully many daies in the bitterness of our souls because we are not more in the exercise of secret prayer Oh! whither is our devotion gone in these daies Oh! whither is it gone I am afraid that if these that have lived before in ancient dayes were now alive doubtlesse they would be ignorant of us and they would not acknowledge us for Christians I would say this for these who never seriously practised this duty as yet of which number there are many O but prayer be another thing then the most part of you conceives it to be I think it is not only mysterious in its na ture to conceive how the spirit of man can converse with him that is the Father of Spirits how there should interveen a communion and fellowship betwixt such two It is a mystery and riddle surely which we cannot easily unfold But withal This is a lamentation and shall be for a lamentation that the exercise and practice of prayer is grown as mysterious as t 〈…〉 nature of it O but there are many of you that supposes ye are praying aright therefore you think all is well Who shall be cut off as those that never prayed I conceive if we believed all that is spoken upon this exercise of prayer what Divine properties are requisit to a Christian that would seriously go about the exercise of that precious duty we might cry forth This is a haâ—â— saying who can hear it And certainly it is altogether impossible for us though it be not impossible for God to inlarge our hearts to pursue it For with him nothing is impossible Oh! that if once ye might be perswaded to seâ— about the exercise of this precious and mo 〈…〉 excellent duty of prayer which will be to yoâ— eternal advantage and soul everlasting coâ—cernment I am afraid O Christians that one from heaven who hath entered into those everlasting and blessed possessions of that excellent and blessed estate of life would co 〈…〉 down to earth if so with reverence we may speak and preach upon this Text of ours Pray without ceasing and speak of these precious and unspeakable advantages which doth accompaâ—â— the man that is much in the exercise of prayer there are many of us I fear would scarcely b 〈…〉 enclined to hear such an exhortation And more nor this if one from the dead would â—rise and come from the pit unto this City and preach upon this Text unto you pray without ceasing having the chains of everlasting wrath hanging about his neck and preach upon these sad and unspeakable disadvantages which are to be found in the neglect of this blessed exercise of the duty of prayer and should desire you to flee from that wrath that is to come Oh! would there not be many of you I am afraid who would stop your ears and would not listen unto the voice and language of such an exhortation Ah! whether are many of us going whether are we going certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation We are not afraid of that wrath and eternal destruction which is approaching unto us But to you that are heirs of the promise who are heirs of the grace of Life and who are begotten again unto a lively hope I would say this to you Pray without ceasing And once you shall 〈…〉 ng without all ceasing and without all interruption And to these that prayes not the day is coming when they shall howl in that bottomlesse pit amongst those everlasting flames of fire and brimstone when they shall be 〈…〉 rayed in the Morter of the wrath of God by â—he Pestel of his severe Justice when his Omniâ—otency shall uphold you and his Justice shall â—mite you eternally Oh it were many of your advantages that you were indeed Beasts without immortal souls For to have soul doth capacitat you for an eternal being aâ— for an eternal punishment SERMON V. Prov. 4. 23. Keep thy heart with all di 〈…〉 gence for out of it are the issues of li 〈…〉 WE conceive if there were a windo 〈…〉 opened in each one of our bosome through which each one of us thâ— are here might behold one anothers hearts 〈◊〉 would become monsters and wonders one of to another and to our selves likewise and mig 〈…〉 cry out O! where is the God of judgement t 〈…〉 takes not vengeance on such deceitfull hearts our hearts were turned out of us so to speak and if we saw the inside of our hearts we wo 〈…〉 wonder at his patience I think such is the d 〈…〉 perate deceitfulnesse of our hearts that is 〈…〉 the Saints since Adams dayes and shall be the end of the world had but one heart guide I think they would misguide it I wo 〈…〉 only say
this to Believers that if your hea 〈…〉 were left one hour to your selves to keep y 〈…〉 would commit more iniquity than ye can i 〈…〉 gine or dream of There is only these f 〈…〉 things that I would speak to before I come the words and I would request you to 〈◊〉 notice of them And first there is many os 〈…〉 that hath two hearts in our bosome for so 〈…〉 an one is the hypocrite James 1. 8. A dou 〈…〉 minded man is unstable in all his wayes th 〈…〉 a man that hath two hearts a part of 〈◊〉 heart goeth to God and a part of his heart go 〈…〉 h to the devil And I think if we were all 〈…〉 ell searched it is to be feared that many 〈◊〉 us would be found two hearted men 〈…〉 condly that although ye would give Christ 〈…〉 l your members yet if you would not give 〈…〉 m your hearts it should be nothing thought 〈◊〉 if you would give him your eye so that 〈◊〉 should not look to your idols pleasantly or yet look with delight upon any cursed or 〈…〉 ful object and if you would give him your 〈…〉 rs so that you could nor would not hearken 〈◊〉 the voice of any of your temptations but be deaf as an adder unto them and if you would 〈…〉 ve him your tongue so that you should not 〈…〉 eak any thing dishonourable to him and if 〈…〉 u would give him your feet so that you 〈…〉 ould not walk in any way but in an appro 〈…〉 path of godliness Now I say although you 〈…〉 uld give him all these members of your bo 〈…〉 yet if ye give him not your hearts it is all no purpose Prov. 32. 26. My son give me 〈◊〉 heart c. Thirdly there is many which 〈…〉 veth their hearts to their idols and their 〈…〉 gues to Christ but in one day they shall be and to be but deceivers Lastly it is a noble 〈…〉 ing for a Christian to be taken up in the keep 〈…〉 g of his heart I may say this of the heart 〈…〉 ich the Apostle James said of the tongue It an-unruly evil full of deadly poyson Jam. 3. 8. 〈…〉 e heart is taken up with whoring from God 〈…〉 d with contriving the way how to satisfie its 〈…〉 t s and continually forsaking the living God 〈…〉 r hearts are doing nothing in all our life 〈…〉 e many of us but prophaning his holy 〈…〉 me and blaspheming the God of Jacob. Now to come to the words there is fouâ— things therein First the duty imposed upo 〈…〉 a Christian and that is to keep his heart Sâ—condly that the heart of man hath many seeâ—ers which is imported in that word ke 〈…〉 Thirdly you have the qualification and w 〈…〉 how a Christian should keep his heart whi 〈…〉 are rendered in these words with all diligen 〈…〉 or as the words may be rendered with all ke 〈…〉 ing And lastly the reasons why you sho 〈…〉 do so for out of it are the issues of life fo 〈…〉 you do so you shall have life but if not fro 〈…〉 thence is the issues of death Now from 〈◊〉 first thing in the words ye would consid 〈…〉 these two things First that it is a duty encumbent to ev 〈…〉 Christian to keep his heart this is clear 〈◊〉 only from our Text but likewise in Deut. 4. 〈◊〉 Only take heed to thy self and keep thy soul dil 〈…〉 gently c. Prov. 23. 19. Guide thy heart in 〈…〉 way Which is study to keep it diligently the way of godlinesse and it is clear likewi 〈…〉 that a Christian ought to keep his heart fr 〈…〉 the great advantages that are holden out Scripture for so doing only take that plac 〈…〉 Prov. 16. 32. Better is he that ruleth his spi 〈…〉 then he that taketh a city The second thing that I would say is 〈◊〉 point out the woful disadvantages that w 〈…〉 upon him that rules not his own heart 〈◊〉 gives it leave to rove here and there Prov. 〈◊〉 28. He that hath not rule over his own spirit like a city that is broken down and without w 〈…〉 And there is these two disadvantages that w 〈…〉 upon not keeping of the heart First T 〈…〉 is no tentations that assaults a heart that is 〈◊〉 〈…〉 pt but they become victorious spiritual 〈…〉 rength hath forsaken them that keeps not 〈…〉 eir hearts Secondly There is no exercise 〈…〉 r duty a Christian is imployed in which 〈…〉 eps 〈…〉 ot his heart but he is like a ruinous city which 〈…〉 th no walls and in which there is no order Now the next thing that I would speak to 〈◊〉 to show what it imports to keep the heart 〈…〉 d what are the directions and wayes which Christian ought to have before him in the exâ—â—cise and duty of keeping his heart And first it imports this that a Christian 〈…〉 ould observe the motions of his heart and 〈…〉 ould not let his heart nor thoughts go astray 〈…〉 t should have a register of all their motions 〈◊〉 is clear in Luke 21. 34. And take heed to your 〈…〉 ves lest at any time your hearts be overcharg 〈…〉 with surfeiting and drunkenness and cares of 〈…〉 is life and so that day come upon you unawares The second thing which keeping of the heart 〈…〉 cludes is You must keep all the things that 〈…〉 rtains to your hearts and there is these five 〈…〉 ings which ye must keep First your 〈…〉 oughts you must keep your thoughts so 〈…〉 tly that you must not give them any sin 〈…〉 llatitude in the least manner Secondly a 〈…〉 ristian he must keep his eyes which are the 〈…〉 ndows through which much wickedness is 〈…〉 veyed to the soul Prov. 23. 26. My son 〈…〉 e me thy heart c. Prov. 4. 25. Let thine 〈…〉 s look right on and let thine eye lids look 〈…〉 ight before thee As if Solomon had said It but foolishnesse to keep your hearts if ye 〈…〉 p not your eyes Thirdly ye must 〈…〉 p your tongues that they speak no 〈◊〉 of the wayes of godlinesse for so is the words following the Text. Put away fr 〈…〉 thee a froward mouth and perverse lips 〈◊〉 far from thee which is Order thy tong 〈…〉 Fourthly you must keep your seet that y 〈…〉 walk not in the pathes of wickedness if on 〈…〉 you give a latitude to your feet to go in the 〈◊〉 to hell it shall be but in vain to keep yo 〈…〉 hearts therefore keep your feet from runni 〈…〉 to the murther of your own souls Las 〈…〉 you must keep your Ears ye should deli 〈…〉 to speak good of Godlinesse and ye sho 〈…〉 also delight to hear good spoken of it y 〈…〉 should not be amongst these that savour of 〈◊〉 thing but of sin But ye should be amongst 〈◊〉 that savour of good therefore as ye would 〈◊〉 be accessory to the murther of your own so 〈…〉
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
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
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 a hunder but the third day whe 〈…〉 that Christian prayes but it be meer formality O what makes Christians pray so weakly It is because they teach their hearts th◠arte of praying formally by slighting of duty Fifthly I would say this to you the slighting of known duties is the first step of the s 〈…〉 against the Holy Ghost This is clear in Heb. 10. 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin I le tell you what is betwixt the sin of slighting known duties and the sin against the Holy Ghost there is no more betwixt them both but that word wilfulness And what knowest thou but thy slighting of duties may come to wilfulness ere long Ye would know this that under the Law there was Sacrifices for sins of Ignorance and likewise for sins of infirmities but there was no sacrifice for presumptuous sins now if this be the first step towards the sin against the holy Ghost I am sure there are some here which have gone this length yea and I fear a little further Now will ye take home this conviction and I would say this let the person which is not guilty of this offence amongst us take up the first stone and cast at us I suppose our conscience might accuse us and we might steal out one by one O! the dreadfull disadvantages which attends that person that slights known duties This is a strange thing our consciences are no more moved at what one can speak of that which is our sin indeed than though it did not concern us I suppose there is not one here bu◠they may write this on their fore-heads Guilty guilty Now there is this lastly which I would say unto you The day is coming when the slighters of known duties shall be forced to cry out Ah that I had been an idiot had never known my duty I confesse the slighting of known duties and the sinning against Light shall be a mighty aggravation of our sin O what terror was it to Judas conscience when he came to think of this I sold my Master and I know I have sinned in so doing And O what terrour likewise will it be to you when ye shall be convinced of this my conscience told me that this was my duty and I would not do it Now the next thing which we shall speak to from the words in general is that God in the depth of his condescendancy hath many various wayes in making known duties unto a person or people this is clear from the words where God having pressed duties upon this people by the voice of his Ministers now he sends a more sad and terrible preacher to them even a threatning Rod. Now this is clear that God hath many wayes in pressing people to their duties Isa. 5. 4. What could have been done more to my vineyard that I have not done in it c. This is also eminently clear Songs 5. 2. Open to me my sister my Spouse and if that will not do it he will knock at the door and say it is the voice of thy beloved that knocketh and if this will not do it he will use arguments to perswade her open to me my sister is not that an argument yet he will give her another for my head is filled with dew and my hair with the drops of the night and if all these will not do it Christ will put in his hand by the hole of the door which speaks this that Christ in the depths of his condescendency leaves nothing unassayed to presse people to their duty This is also clear Deut. 11. 26 27 28. where he sets life and death blessings and cursings before them to presse them to their duty I confesse there are many in heaven to day that Christ never took the half of the pains on them as he hath taken on some of us and there are many in hell to day upon whom Christ took never half so much pains as he hath done on some of us and is it not then a wonder that we are not sent away to hell likewise Now I will tell you six great voices or means wherewith God presseth people to their duty The first voice is the voice of threatnings all the threatnings which is in the Scripture this is the voice of them all O give obedience to your duty This is remarkably clear from that choise and remarkable place Jer. 36. ver 3 6 7. Therefore go thou and read this roll which thou hast written from my mouth c. Baruch he is commanded to read all the threatnings of God to his people and what is the precious end he hath before him It may be they will present their supplication before the Lord and will return every one from his evil way c. This is the very end and scope of Gods threatnings that persons may present their prayers before him and he will shake the Rod over our heads for this end Therefore I say give the threatnings of God who are his Messengers that which they require and it is to put the Rod by the door The second great voice whereby God sometimes presses home duties upon folk is by the voice and Rod of these sad afflicting dispensations which we meet with This is indeed the end of them that persons would give obedience to the commands of God this is clear in the very scope where he presses them to hear the voice of the Rod that they might give obedience to their duty And it is also clear from that sweet and excellent promise Ezek. 20. 37. And I will cause you to passe under the Rod and I will bring you into the bond of the Covenant I say the very great end and design of God in sending Rods is that persons may be engaged to their duty The third voice wherewith God presses people to their duty is by the voice of promises what is the great voice of the Covenant of promises It is give obedience to commanded duties This is clear Ezek. 11. 19 20. And I will give them one heart and I will put a new spirit within you And I will take the stony heart out of their flesh and I will give them an heart of flesh that they may walk in my statutes and keep mine ordinances and do them c. As it were all the great promises of the Covenant have this promise obey and ye shall have it is obedience that leads us to the possession of the promises The fourth voice whereby God presseth persons to the doing of known duties is by the voice of all the mercies which we meet with I say the voice of them all is this O give obedience to his commandements Yea this is the very language of mercies All the great things which God hath done to you what is the scope and end of them all It is O will ye come and obey Fifthly Doth not the great
we would propose concerning the crosse Oftentimes God tristes joy to a Christian under the crosse when a Christian is beginning to lose his hope and all things as it were growing dark about him then doth sight arise unto him According to that wonderfull and strange expression Zech 14. 7. At the Evening time it shall be light whe 〈…〉 there is more appearance of darkness coming on Yea even at that time it shall be light Is 〈◊〉 not certain a Christian hath been sitting dowâ— at the midnight of his afflictions crying ouâ— My hope and my strength is perished from thâ— Lord and yet the Lord hath said to him eveâ— by his dispensations thou art a lyar have w 〈…〉 not sometimes been casting away our hope aâ—â— the Lord hath loosed our bonds and we havâ— been as Peter when he was loosed from his prâ—son we have been as though we had seen a vâ—sion Lastly I would say this to commend the crosâ— there are strange expressions in the Scripture that may make out to a Christian that the cross is not such a thing as many takes it to be The first expression is in that word James 1. 2. My brethren count it all joy when ye fall into diverse temptations There are two things in that expression which may make it strange First A Christian should count it all joy It had not been so strange if he had said count it joy or rejoyce when you are afflicted but O that is strange Count it all joy when you are afflicted That which secondly makes it strange Count it all joy when you fall into diverse temptations that is rejoyce ay more and more when you meet with many crosses There is this strange expression which may commend the crosse and it is that word Job 5. 17. Happy is the man whom God correcteth c. There is very much happinesse in such a lot and dispensation Some of us thinks there is no people so cursed as these who are afflicted But I say a Christians afflictions are no smal mercies and blessings The third strange expression which may commend the crosse Job 5. 22. At destruction and â—amine shalt thou laugh c. Not to have a sad look as it were for all the crosses and afflictions that may come The fourth strange expression which may commend the crosse is that word Rom. 5. 3. We glory in tribulation c. The last expression which may commend 〈…〉 t and it is the glorious ends that waits upon these persons which is exercised under the crosse According to that word Jam. 1. 10. Blessed is the man that endureth temptations for â—hen he is tried he shall have the crown of life I say let a Christian comfort himself in this That in 〈◊〉 evils he will deliuer him and in seven no 〈…〉 〈◊〉 shall come near him Let a Christian be pâ—â— to â—ever so much afflicton let him comfo 〈…〉 himself with this that his Saviour was put 〈◊〉 walk up and down in the earth and had 〈◊〉 whereas to lay his head and let him likewiâ—â— comfort himself with this that the day is coming when he shall enter into those glorious and excellent habitations what is the crosâ— of Christians Is there not much in heaven 〈◊〉 comfort them against their crosses I shall noâ— say much to presse Christian-submission undâ—â— the crosse I think it is more suitable to be eâ—quiring after duty under a crosse than to 〈◊〉 enquiring how to escape out from under it 〈◊〉 is good to put all in Christs hand concerniâ—â— the crosse the manner of it and the lengthniâ—◠〈◊〉 it and also the outgate from under it No 〈…〉 〈◊〉 〈◊〉 who is able to make all things work tâ—â—â—ther for the best even afflictions unto h 〈…〉 â—â—ople we desire to give praise FINIS