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
publick or in private without him who by his blood must â—uench this divine flame and who must remove that Angel that stands with the flaming sword in his hand marring our accesse to God Chr 〈…〉 must be to us Melchisedeck a King of righteoâ—â—nesse and of peace He no doubt is that trysti 〈…〉 place in which God and finners must meet h 〈…〉 that glorious ladder that reaches from hea 〈…〉 unto earth by which we must ascend up to G 〈…〉 his humanity which is the foot of that ladd 〈…〉 is the door of our accesse by which we must 〈◊〉 cend to the top which is his Divinity We 〈◊〉 once by our iniquity fix a gulf betwixt God 〈…〉 us but Jesus by taking on him our nature 〈◊〉 make a golden bridge over that gulf by whiâ—â— we may go over and converse with God And first surely want of the conviction 〈…〉 this doth make us come with lesse confideâ—â— unto him for upon what can yee build y 〈…〉 hope except it be upon that stone of Israel 〈◊〉 on his beloved Son in whom hee is well please 〈…〉 Matth. 3. 17. We ought to rest upon him 〈◊〉 is that Immanuel God with us 2. As likewise the want of this is the ca 〈…〉 of the little reverence that you have to God 〈…〉 your approaches unto him for did we o 〈…〉 take him up under this notion how inac 〈…〉 sible God is except he be made accessible 〈…〉 him who is the way the truth and the li 〈…〉 John 14. 6. O! how would we fear to d 〈…〉 near such a holy God! 3. And this likewise is the occasion of t 〈…〉 little delight we have in conversing with h 〈…〉 we are perswaded that there is no deligh 〈…〉 this blessed exercise but through him who 〈…〉 the vision of peace betwixt the Father and u 〈…〉 his divine nature is an impregnable rock whiâ—â— we cannot scale but by his humane nature a 〈…〉 we must make use of Christ in all our approâ—châ—s to God not only as one who must give us 〈…〉 ess unto him open a door unto us throgh â—â—ich we must enter into the Holiest of all he 〈…〉 st draw aside the vail that is hanging over 〈◊〉 face and wee must go in walking at his 〈…〉 k as is clear Rom. 5. 2. But we must likewise 〈…〉 ke use of Christ in all our approaches unto 〈…〉 d as one by whom we must be enabled to 〈◊〉 every thing he calleth for at our hands of the 〈…〉 h of that saying which is in Joh. 15â—5 With 〈…〉 me you can do nothing were more deeply en 〈…〉 ven upon and stamped on the tables of our 〈…〉 s we would be walking alongst our pilgri 〈…〉 ge with the sentence of death in our bosome 〈◊〉 have our confidence fixed on him above 〈…〉 r there is not only an inability in our selves 〈…〉 o any thing but also we are cloathed with 〈…〉 oful impossibility as that word doth hold 〈…〉 th Without me ye can do nothing And cerâ—â—â—nly the lower we will descend in the thoghts 〈…〉 our own strength we are the more sit to re 〈…〉 ve this divine influence from him by which 〈◊〉 are capacitated rendred able for the do 〈…〉 of every duty We must like wise make use 〈◊〉 Jesus Christ in all our approaches unto God 〈…〉 ne before whom all our prayers must be ac 〈…〉 ted before him The sacrifices of Judah can 〈…〉 come up with acceptance upon that golden 〈…〉 r before the Throne except they be presen 〈…〉 by him who is that great Master of requests 〈…〉 is is clear from Rev. 8. where by the Angel 〈…〉 t is spoken of there we understand to be the 〈…〉 senger of the Covenant and by that incense 〈◊〉 understand the merits of Jesus Christ which 〈…〉 hat precious vail that is spread over these 〈…〉 ul imperfections of our duties which they must be mixed with before they be an acc 〈…〉 table savour unto God O! how doth he a 〈…〉 minate and abhor all our prayers if they w 〈…〉 this precious ingredient that sweet-smell 〈…〉 incense the merits of our blessed Lord Je 〈…〉 Christ It is he that doth remove all these 〈…〉 vings and vain impertinencies of ours that 〈◊〉 have in the exercise of that duty and doth pâ—â—sent them in a more divine frame and co 〈…〉 ture He reduces them into few words 〈◊〉 makes them more effectual for the obtai 〈…〉 of our requests If the consideration of 〈◊〉 were more with us O how would it make â—â—sus Christ more precious in our eyes As 〈◊〉 wise it would discover unto us a more abso 〈…〉 necessity in having our recourse to him in 〈…〉 our approaches to God Such is the dep 〈…〉 the unsearchable grace of Christ and of 〈◊〉 his finite love towards sinners that the voice 〈◊〉 complaining on them was never heard in hâ—â—ven Christ he never spake evil but alw 〈…〉 good of believers before his Father notw 〈…〉 standing he hath oftentimes spoken repro 〈…〉 to themselves this is clear from John 17. 〈◊〉 where giving an account of the carriage 〈◊〉 practice of his disciples unto the Father 〈◊〉 doth exceedingly commend their faith t 〈…〉 carriage towards him and saith They have r 〈…〉 ved me and have known surely that I came 〈◊〉 from thee and they have believed that thou d 〈…〉 send me and yet in Joh. 14. 1. he doth chall 〈…〉 their unbelief the one speech he directeth 〈◊〉 God his Father and the other he directeth o 〈…〉 them Love in a manner doth silence all 〈◊〉 noise of complaints with him and maketh h 〈…〉 alwayes breath out love in his expression 〈…〉 〈…〉 em before the Throne He will whileâ— speak 〈…〉 ughly to Believers here to themselves but to 〈…〉 y with reverence to his blessed Name he never 〈…〉 lleth an ill tale of them behind their backs But now we shall insist a little in pointing 〈…〉 t what things are convenient and suitable 〈…〉 r a Christian to exercise himself into before 〈◊〉 go about this divine and holy duty in con 〈…〉 sing and speaking to God And first we think a Christian before he come 〈…〉 d take upon him this holy divine exercise 〈◊〉 talking with God he must be much in the exâ—â—cise of meditation not only of the inconceiv 〈…〉 le highness dignity of that glorious inexâ—â—essable person with whom he is to converse 〈…〉 t also upon the inconceivable basenesse and 〈…〉 wnesse of himself so that the consideration 〈◊〉 the highness of the one he may be provockt 〈◊〉 reverence and by the consideration of the 〈…〉 her he may be provockt to loathing 2. A Christian before he go to prayer would 〈…〉 dy to have a deep impression of these things â—â—ich he is to make the matter of his supplicaâ—â—â—n of to God and to have them engraven 〈…〉 on his heart and truly we think the want of 〈…〉 is is oftentimes
in a manner he conceived 〈…〉 o be presumption Gen. 18. â—7 Behold now 〈…〉 h he I have taken upon me to speak unto the 〈…〉 d which am but dust and ashes He doth pre 〈…〉 a note of admiration behold importing so 〈…〉 ch that it was a bold adventure for so low 〈…〉 rson to speak to so high a Majesty or for 〈…〉 inful a creature to open his mouth unto so 〈…〉 e and spotlesse an one that the footstool 〈…〉 uld speak to him who is the Throne and 〈…〉 oubt were this more our exercise we 〈…〉 ht be receiving more remarkable significa 〈…〉 s of his respect and love towards us What 〈…〉 e Royal gift which he giveth to these that 〈…〉 umble Grace For as the Apostle saith 〈…〉 es 4. 6. He giveth grace to the humble c. 〈…〉 ove is seeking that person that sits low 〈…〉 〈◊〉 â—s the waters do seek the lowest ground He that is first in his own estimation is last 〈◊〉 the estimation of God but he that is last in 〈◊〉 own estimation is amongst the first in the 〈◊〉 mation of God Therefore no doubt that 〈◊〉 suitable cloathing for a person that is to go 〈…〉 the Court of Heaven which the Apostle P 〈…〉 doth require 1 Pet. 5 5. Be cloathed with h 〈…〉 lity O! but that woful evil of pride wh 〈…〉 doth either arise from our ignorance of 〈◊〉 selves or from our ignorance of God doth b 〈…〉 obstruct our access unto him and the retur 〈…〉 our prayers If we should give a descrip 〈…〉 of the person that is admitted to detain C 〈…〉 in his galleries we could not give it in 〈◊〉 convenient and suitable termes nor this tha 〈…〉 is a humble and contrite spirit Isa. 66. 2. 5 〈…〉 III. And a third sweet companion of a Ch 〈…〉 an in the exercise of this duty of prayer 〈◊〉 faith and confidence in God but we have 〈◊〉 with one who is the hearer of prayer and 〈◊〉 is willing to give unto us all things that we 〈…〉 sire if we ask in faith for we must exe 〈…〉 faith not only upon his promises but like 〈…〉 upon that glorious and incommunicable 〈◊〉 bute of God that is given unto him Psal. 6 〈…〉 that he is the hearer of prayer want of 〈◊〉 maketh us come little speed and wee 〈◊〉 likewise that the want of this doth mak 〈…〉 live so little in expectation and wait wit 〈…〉 tience and hope at the posts of his door 〈◊〉 we receive a return Is it any wonder tha 〈…〉 prayers be as the beating of the air and the 〈◊〉 ring out of some empty words if we be not 〈◊〉 vinced in this that he is not like unto us 〈◊〉 is not like Baal who because of sleep or 〈◊〉 other businesse cannot give present aud 〈…〉 〈◊〉 our desires so that we need not be constrai 〈…〉 d to cut our selves with knives or to leap up 〈…〉 the Altar to provoke him to cause fire to 〈…〉 scend upon our Altar to burn our drowned 〈…〉 rifice he is able to give audience to us as 〈…〉 here were no other to imploy him Multi 〈…〉 des of supplications will be no interruption 〈…〉 o the audience of our desires he hath that 〈…〉 yal Prerogative and Eminent Excellency 〈…〉 ve all Judges of the earth that he can take 〈◊〉 many bills at once which is a demonstration 〈…〉 he omnipotency and infinite understanding 〈◊〉 knowledge of God if that word Matth. 21. 〈◊〉 22. were believed Whatsoever you ask in 〈…〉 er believing you shall receive it O! how 〈…〉 ld we study to have this necessary and sweet 〈…〉 panion of saith going alongst with us in all 〈◊〉 prayers and as James speaketh chap. 1. 6. 〈◊〉 that asketh let him ask in faith for he that 〈…〉 ereth and doubteth is as the Waves of the sea 〈◊〉 can receive nothing â—V A fourth sweet companion in the exer 〈…〉 of prayer is fervency Can we live under 〈◊〉 a woful delusion as to conceive that God 〈…〉 eth those suits and petitions which we do 〈…〉 cely hear our selves Can we have much 〈◊〉 in proposing our desires when we do it 〈…〉 h such a woful indifferency We have the 〈…〉 ple of that holy man David to commend 〈◊〉 unto you Psal. 39. 12. where we may 〈…〉 old a glorious gradation and climax for 〈…〉 he sayes hear my prayer and that not being 〈…〉 cient he doth ascend one step higher and 〈◊〉 Hold not thy peace at my â—ry that voice 〈…〉 g a little louder then the voice of prayer 〈…〉 yet again he ascendeth one step farther and saith Hold not thy peace at my tears These 〈…〉 lent cryes the tears of a Christian have m 〈…〉 Rhetorick and the loudest voice in heav 〈…〉 These sweet emanations and flowings ou 〈…〉 water from that precious fountain of a con 〈…〉 and broken spirit they do no doubt ascend hi 〈…〉 and have great power with him who is Alm 〈…〉 ty Jacob in a manner did hold that Angel 〈◊〉 wrestled with him with no other cord 〈◊〉 with the cord of supplications as is clear s 〈…〉 Hos. 12. 4. and in Gen. 32. 26. Did ever y 〈…〉 eyes behold such cords and bonds made of t 〈…〉 No doubt these are of a beautiful frame 〈◊〉 contexture and of infinite more value the 〈…〉 most precious and rare chains that the gre 〈…〉 Princes in the world doth wear as ornam 〈…〉 And truely the want of this doth proceed f 〈…〉 the want of the solide conviction of the a 〈…〉 lute necessity that we stand in of these this 〈◊〉 for as one siad well strong necessities 〈◊〉 strong desires And also it doth proceed s 〈…〉 the want of the consideration of these pre 〈…〉 excellencies that are to be had in these th 〈…〉 that we ask The eminency of a thing 〈◊〉 encrease the vigour of our pursuit after it 〈◊〉 maketh us with seeking of it mount up 〈◊〉 wings as Eagles over all these difficulties 〈…〉 ly as impediments in our way ought w 〈…〉 to be emulous of the practice of Ninive 〈…〉 whom this is recorded that they cryed mig 〈…〉 to God Jonah 3. 8. we think many Chris 〈…〉 of this generation because of their w 〈…〉 remisnesse and coldnesse of affection in p 〈…〉 sing their desires may be constrain 〈…〉 mourn over all their mournings and pray 〈…〉 all their prayers Now if a Christins heart be the Temple of 〈…〉 e holy Ghost O! how ought he to pray For 〈◊〉 is the diamond which the Apostle puts in 〈…〉 e upshot of all the graces of the Spirit Ephes. 〈◊〉 18. and after which he exhorteth a Christi 〈…〉 seriously to pursue Oh! I think it is a 〈…〉 ystery that we cannot well take up but these 〈…〉 at are most in the exercise of it can best re 〈…〉 lve it and take up its precious effects But â—elieve me I think it is one of the most dark â—ysteries
Hanna w 〈…〉 heard in her prayer and supplication beca 〈…〉 her countenance was no more sad and certainly when our prayers have such a return then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you then y 〈…〉 may be perswaded of this that your pray 〈…〉 are heard this is clear where it is twise 〈◊〉 peâ—â—ed Joh. 14. 13 14. Whatsoever ye ask 〈…〉 my name you shall receive it believe it 〈◊〉 can deny you nothing that you seek from him if you ask in faith Now that which thirdlie we shall speak upon the return of prayer it is to these things which doth obstruct the hearing of our prayers why they are not answered by him so that oftentimes when we pray to him he shutteth out our prayers from him and covereth himself with a cloud so that our prayers cannot passe thorow O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. which trulie is worthie to be engraven on our hearts Lift up thy prayer c. which doth import that it was a weighty thing which would require much seriousnesse in going about it I say if that worthie counsell were obeyed we should not have need to propose these obstructions and to complain of Gods wayes Now we shall speak to these obstructions which hinders us First hypocrisie which we have in the exerâ—ise of prayer O but we pray much with our â—â—dgement when we pray not much with our â—ffections that is our light will cry out crucifie such a lust and our affection will again â—ry out hold thy hand it is a difficultie to have â—he spirit of a Christian brought such a length 〈◊〉 to have his judgements and affections of like â—easure and extent Job giveth this as a reaâ—on why God will not hear a hypocrites prayer â—ob 27. 10. even because he is not constant there 〈◊〉 a woful disagreeance betwixt what we speak â—â—d what we think We speaking many things â—ith our mouth which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner our affection is a protestation a 〈…〉 inst the return to many of our prayers Our 〈…〉 ols are so fixed in our hearts that we spare 〈…〉 gag the King of our lusts thogh there be given out a commandement from the Lord to destroy all these and it may oftentimes speak thâ— the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command There is a second thing which obstructs th 〈…〉 exercise of prayer and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty this is clear in James 4. 3â— You ask and receive not because ye ask am 〈…〉 that you may consume it upon your lusts Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer That glorious and inconceivable attribute of God of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of theâ— also it hinders much our return of prayer certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse and all along 〈…〉 it doth no doubt marvelously obstruct t 〈…〉 answers of our prayers Now the last thing that we shall speak up 〈…〉 the return of Prayer shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered and that he h 〈…〉 received a return from the Lord believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this that he should condescend to hear our prayers That such a glorious and infinit Majesty should in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him And there are these five advantages th 〈…〉 a Christian may have from this First it is an excellent way to keep the grace of love in exercise this is clear in Psal. 116. 1. I love the Lord because he hath heard the voice of my supplications O but love in some hath eminently taken fire when they have reflected upon this that their prayers are heard There is this second Advantage that a Christian hath It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice therefore will I call upon him as long as I live I am perswaded of this that our little exercise in prayer doth much proceed from this that we wait not for a return of prayer and therefore oftentimes it is so that we do not receive a return Believe me there is more â—oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard than we will have in the exercise of many prayers that we pray There is a third Advantage that a Christian hath from the return and answer of his prayers it is an evident token from the Lord that â—is prayer is accepted by him when a Christian can read his reconciliation by the gracious returns of his prayer and that he is in a gracious â—stâ—te and condition and O! is not that a great Advantage We confesse God may hear the prayers of the wicked for mercies that are common but the hearing of a real Christians prayer both in mercies common and speciall proveth that his person is accepted by God For 〈…〉 e must be accepted of him through Jesus Christ before that he can have pleasure in our 〈…〉 crifice and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer Now I am perswad 〈…〉 that I am begotten unto a lively hope because 〈◊〉 hath heard the voice of my supplication Iâ— manner it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers n 〈…〉 this it may be sufficient to uâ—ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ And O may 〈◊〉 this argument provoke you to love him There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer It is a compendio 〈…〉 way to make us desist from the
is of yo 〈…〉 concernmens to be as much taken up in 〈◊〉 mortification of invisible idols as in the 〈…〉 tification of visible idols Fourthly A C 〈…〉 stian hath difficulty to quite these idols wh 〈…〉 he hath a natural inclination unto besides 〈◊〉 love which we have contracted to some pre 〈…〉 minant idols by the reason of the constituti 〈…〉 of mans body there is some that hath a na 〈…〉 ral inclination to one idol more than to a 〈…〉 ther and to clear this I would say this 〈◊〉 you I presuppose some under these three p 〈…〉 dominant lusts First That there is some o 〈…〉 der the predominant idol of love to the worl 〈…〉 Secondly That there is some under the pred 〈…〉 minant idol of pride Thirdly That there 〈◊〉 some under the predominant idol of lust 〈◊〉 is the idol that you have most natural incli 〈…〉 tion unto assuredly you have greatest un 〈…〉 lingness to mortifie that idol Fifthly A C 〈…〉 stian hath much difficulty to mortifie that 〈◊〉 the forsaking of which hath great outward 〈◊〉 advantage waiting upon the forsaking there 〈…〉 as that young man in the Gospel he could 〈◊〉 endure that doctrine Go and sell all that 〈◊〉 hast and give it to the poor c. That was 〈◊〉 idol which had much disadvantage as he coâ—ceived attending upon the forsaking of it that he could not imbrace such a doctrine 〈◊〉 it is said He went away sorrowfull c. Cu 〈…〉 be that person which goeth away sorrowf 〈…〉 when Christ and an idol is put in the ball 〈…〉 together and whose hearts consents rather take the idol than Christ I would only say this by the way to you Are there not many here that if they would tell that which is their practice they might condemn themselves for this that absence and distance with Christ was never so great a burden to their spirits as the want of the actual enjoyments and fruition of an idol and doth not this speak that ye prefer your idols before Christ not this man but Barrab as is the cursed divinity of many of your hearts The second thing which I would speak to you is this a Christian should not delay to give obedience to this precious and soul-concerning command of keeping his heart I know there are some that doth not simply deny obedience to this command but they postpone the giving obedience unto it untill another time I would only say this to such Boast not of to morrow for ye know not what a day will bring forth if ye keep not your hearts to day it will be a great difficulty for you to keep them to morrow therefore follow the practice of David I made haste and delayed not to keep thy commandements Psal. 119 60. Amongst which wee conceive he made haste to keep this commandment of keeping his heart Thirdly We would say this unto you of the duty of keeping your hearts if ye would keep your hearts aright ye must entertain these four noble and excellent guests within your hearts otherwise there will be a great difficulty for you yea an impossibility for you to keep them The first guest that must be dwelling in your hearts is our blessed Lord Jesus Christ he must dwell in your hearts by faith Secondly The word of God must dwell in your hearts b 〈…〉 love and if once yee hide his word in yo 〈…〉 hearts then ye would be helped to keep yo 〈…〉 hearts and that with much advantage and gai 〈…〉 Thirdly If ye would keep your hearts the lo 〈…〉 of God must dwell in them and if these were indeed your attainments then we might pronounce that sentence upon you The peace 〈◊〉 God that passeth all understanding shall keep 〈◊〉 in a garison your hearts and minds in Jes 〈…〉 Christ. Fourthly Ye should keep the fear a 〈…〉 dread of God within your hearts Study 〈◊〉 live under the divine apprehensions of the Omnipotent Majesty of God Wee conceive the little taking up of the Omniscience of God o 〈…〉 the Omnipotency of God and of the terrors o 〈…〉 God hath a great especial influence upon you 〈…〉 neglect of the duty of keeping your hearts Fourthly There is this which wee would speak from this duty of keeping the heart and it is this We shall propose several things th 〈…〉 yee would endeavour by all means to keep your hearts from them First A Christi 〈…〉 would study to keep his heart from the deceits thereof and from these strong delusio 〈…〉 that it speaks This is the great mystery of iniquity that even our hearts will deceive o 〈…〉 own hearts and studies to bring them to ruine 〈◊〉 Take heed yee deceive not your selves c. sai 〈…〉 Jeremiah or as the words may be rendered take heed ye deceive not your souls 1 Cor. 3 〈◊〉 Let no man deceive himself c. and Gal. 6. 〈◊〉 Be not deceived God is not mocked for what 〈◊〉 man soweth that shall he also reap It is certai 〈…〉 there are many soul-destroyers and self-decei 〈…〉 〈◊〉 amongst us their hearts speaks peace 〈◊〉 them when there is no peace to them from God and in speaking to this that a Christian should keep his heart from the deceivings of his own heart I shall speak a little to two things First what are these deceits that lodges in the heart of man And there is this first deceit of the heart of man the most sinfull thing that can be wee can put a favourable title and name upon it there are few sins which any are lying under but they can put a favourable title upon them Do not many call their presumption faith Are there not many that call security peace Are there not many that call passion zeal Are there not many that call their lukewarmnesse and indifferency in things of godlinesse their spiritual wisdom Are there not many that call their misbelief humility And are there not many which call their vain prodigality mortification to the things of a world And likewise are there not many which call their worldly mindedness fraugality This was the deceit of Jehu that called his proud loving of a kingdom zeal Come see saith he and behold my zeal for the Lord whereas if he had spoken the language of his own heart he might have said Behold my zeal for my self Secondly There is this deceit of the heart of man that the most excellent choise things of God our hearts can put an unpleasant name and construction upon them as for instance Are there not many who call tendernesse hypocrisie And are there not many who call humility of spirit stupidity And are there not many who call zeal for God rashnesse This was the cause that caused Ahaz fall he called believing in God tempting of God I will not tem 〈…〉 God saith he while in the mean time he w 〈…〉 pressed to faith in God it is a cursed practi 〈…〉 in the hearts of many they