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
DIRECTIONS AND INSTIGATIONS To the Duty of PRAYER How and why the Heart is to be kept with diligence Pressing Arguments and Directions for hearing the voice of the Rod. Being the sum and substance of nine Sermons not heretofore Printed By Mr. ANDREW GRAY late Minister of the Gospel at Glasgow The second Impression newly corrected and amended Col. 42. Continue in prayer and watch in the same with thanksgiving Prov. 23 26. My son give me thy heart Psal. 94 12. Blessed is the man whom thou chastnest O Lord and teachest out of thy law Edinburgh Printed by George Swintoun and James Glen Anno Dom. 1669. To the Reader Christian Reader IT was not the design of the Lords Servant who preached these following Sermons to have them thus published And if he had survived the publishing of them and of his other Sermons already printed and through importunity had condescended they should be put to the Presse they would no doubt have come forth more refined and better digested and therefore be intreated Courteous Reader rather to take in good part that which is intended for the publike good then to carp at any thing which doth not satisfie thine own Genius considering that what thou hast here was gleaned by a Church-writer gathering together the substance of the matter from the mouth of the Speaker And although for the most part the expression be the same as they were spoken yet consider that Preaching and Writing have theiâ— several ornaments These things whicâ— are enlived by the expression of thâ— Speaker sometimes taketh well whicâ— being commited to the Impression of thâ— Presse seemeth flat superfluous digressive and redundant The zealous Temper of the Speaker in delivering his Message by word carrying him sometimeâ— without the limits and contextures oâ— the ordinary method As these Sermons were delivered witâ— meeknesse and zeal so be careful to reâ—â— them with a meek frame of spirit 〈◊〉 guard off all carping prejudices and 〈◊〉 have thy heart burning with zeal to thâ— consuming of soul-depressing dulnesse Directions and Instigations to the Duty of PRAYER SERMON I. 1 Thes. 5. 17. Pray without ceasing GOdlinesse is so sublime and divine a thing and doth so highly elevate the Believer that is endued with it that by it hee is admitted unto that high â—inacle of honour and inconceivable pitch of dignity as to be made like unto God and to have a glorious participation of his divine nature so that we need not much Rhetorick to commend this unto you who have tasted of the sweetnesse of it for wisdom will be alwayes justified of her children Mat. 11. 19. But there are some of you who savor not the things of God and to whom these things doth appear but as some Europian fancy and notions of a mans brain who are not much in contemplation of these things So that though we could speak upon this subject in such a manner that the gloâ—ious light of it should surround us yet the â—lind heart cannot see it because there is a dungeon within and till Christ open our eyes as well as reveal his light we cannot be enlightâ—ed by it But had we once as much divine understanding as to take it up in its beauty and necessity in its advantage and dignities in i 〈…〉 comeliness and equity we should esteem it thâ— principal thing which we have to do in all ouâ— life time and should dig for it as for hidden treasures Prov. 2. 4. And there is no part of th 〈…〉 royal and beautiful ornament of godliness buâ— it may commend ingratiate it self to any whâ— doth not close their eyes And amongst all thâ— beautiful effects parts of godliness this dutâ— and grace of prayer is not the least and do 〈…〉 not a little dommend it and though it appe 〈…〉 sometimes little amongst the thousands of th 〈…〉 graces of the Spirit yet out of it have come eâ—cellent things and it hath not counted it prâ—sumption to compare it self with the highest 〈◊〉 chiefest 〈◊〉 is that no doubt by which a so 〈…〉 is elevated to converse and talk with God wi 〈…〉 the holy and blessed Tâ—inity yea and that 〈◊〉 often and freely as the Christian pleaseth foâ— there it a door of access standing alwayes opeâ— by which we may enter in and communicat 〈◊〉 in part our thoughts to God and to have hiâ— making known his mind to us O! this is a diâ—nity and a priviledge that hath been purchasâ— unto us at an infinite rate and value even t 〈…〉 precious bloud of Christ for no doubt t 〈…〉 door of our accesse unto God is through t 〈…〉 â—ail of his flesh And were this more deeply e 〈…〉 graven upon our spirits we should improve th 〈…〉 dignity more did we once believe the unspe 〈…〉 able highness of this duty of prayer and the i 〈…〉 comprohensible essence of God that which 〈◊〉 now neglect through ignorance we should s 〈…〉 to meddle with it through a sort of reveren 〈…〉 and fear being afraid to touch the mount lest 〈◊〉 should be shot thorow and looking upon o 〈…〉 selves as unworthy to lift up our eyes to heaâ—en because we have reproached him so often Now there are these two incomprehensible and cardinal evils which doth exceedingly maâ— and intercept the obedience of Christians unto this great and precious command of praying without ceasing and they are these two Atheism 〈◊〉 Idolatry too much confidence in our selves and too much leaning to our own understanding which is idolatry it being a visible breach of the first command Thou shale have none other Gods before me Exod. 20. 3. And too little confidence and trusting in God which is our Atheism imploying our selves in all and imploying God in nothing so that our blessed â—ord may propose that inanswerable challenge and question to many of us Hitherto have you â—sked nothing in my Name John 16. 24. And what is this practise but an involving of our â—â—lves in that woful curse Cursed be the man â—hat trusteth in man and maketh flesh his arm â—hose heart departeth from the Lord Should the living seek the dead and not their God who giveth â—nto all men all things liberally to enjoy Jer. 17. 5. Were we dwelling more under the spiritual 〈…〉 pression of our utter inability impotency â—o save our selves and that compleat ability â—nd infinite power which is in him to help us â—e would bind this precious command of prayer â—s a chain of gold about our neck and make it â—n ornament of grace to our head Prov. 4. 9. We 〈…〉 ould certainly be constrained to cry forth â—ll that the Lord commands us we will do Deut. 〈◊〉 27. And pray that there may be such a heart 〈…〉 ven to us as to have our practice corresponâ—â—nt unto our resolutions O! what a glorious and unspeakable digni 〈…〉 suppose you it to be to be dayly having yo 〈…〉 walk in heaven in those beautifull streets th 〈…〉 are all paved with
will 〈◊〉 supplicated for the accomplishment of theâ— this is clear in Ezek. 36. 37. where in the p 〈…〉 ceeding words there is named and holden for 〈…〉 large and precious promises yet he subjoy 〈…〉 eth Thus saith the Lord God I will yet for t 〈…〉 be enquired c. This is likewise clear 2 S 〈…〉 7. 27. where David receiving the promise t 〈…〉 is house should be established for ever and â—hat the Messiah should come out of his loins according to the flesh he maketh that sweet â—uit of it Therefore hath thy servant found in it heart to pray this prayer unto thee Is not this mystery to turn over your promises into prayers and your prayers into songs of praise a iâ— no wonder that we ofâ—â—â—times complain That his word doth fail for evermore because ye 〈…〉 e not much in the exercise of that duâ—y which must bring the accomplishment of these â—hings that he hath promised The fourth and last advantage that a Christian doth receive by the exercise of prayer it is â—he most compendious and excellent way to â—esist temptations that assaults us Weâ— spake 〈…〉 e of mortifying of corruptions whâ—n once they have seized upon us and that it is a notable way to mortifie them by prayer this is 〈…〉 kewise an advantage that when temptations â—egins to assault us then we should go to our 〈…〉 es for relief and I conceive if a messenger â—f Satan were sent to buffet us we might be constrained to pray without ceasing Hence Jesus Christ who knew what was the best and most effectual remedy to resist temptations he giveth this remedy of prayer Matth 26. 41. Watch and pray lest ye enter into temptation Now we shall shut up our discourse by speaking a little to the last thing we intended to speak of at this occasion and it is how a Christian may â—e helped to walk suitably as he ought under his spiritual bonds and straits We confess it is one of the most hard and difficult tasks in Christianity for a person to walk with divine submission under his publick bonds that when God in the depth of his unsearchable wisdom hath thought fit to draw a vail over his 〈◊〉 to subscibe that truth He hath done all thin 〈…〉 well We confess God hath these precious 〈◊〉 signes in such a dispensation as that he may 〈◊〉 hide pride from our eyes and that we may 〈◊〉 taught to walk humbly with him O! but 〈◊〉 we were alwayes enlarged in our publick coâ—versing one with another how would 〈◊〉 esteem of our selves above measure and be 〈…〉 to undervalue these persons that are not th 〈…〉 kindly dealt with by God! Hence is it that 〈◊〉 alwayes mixeth our wine with our water 〈◊〉 knoweth that the powring in of such precio 〈…〉 liquor these bruckle vessels of ours could 〈◊〉 contain it He hath this â—â—sign likewise in such a dispensation that we may be put to the sweet exerc 〈…〉 of the grace of prayer in a word that we 〈◊〉 â—e constant and serious in that duty We conceive if some liberty of words and enlargements in publick were granted us we wo 〈…〉 abridge and come short in our private devo 〈…〉 on s 〈◊〉 is the great scope and main drift of so 〈…〉 to seem great in the Kingdom of heaven amongst men though they be least in the estimation of Christ who is that faithful and 〈◊〉 witnesse And there is this dâ—sign likewise in such a dispensation and it is that we may be convinceâ— of our folly and of the atheism and pride 〈◊〉 our hearts that we can rise up from secret prayer and yet never have any anxious thought about it but in our publike straits and bondâ— O how can we mourn and repine And wâ— confesse we think these repinings doth rather proceed from this that we think that gourd of 〈…〉 ldy applause is now beginning to wither â—â—â—r us and therefore we cry forth It is better 〈…〉 r us to die then live then from this want of 〈…〉 e presence of Jesus Christ and the purticipation 〈◊〉 his sweetnesse which we may most strongly â—onvince you of by this is it not sometimes so â—ith you that under your publike bonds when â—e have been most remarkably straitned within our selves yet if your hearts have not conceiâ—ed evil of you but have restified their satisfa 〈…〉 ion doth not your sorrow then decay and 〈…〉 ere is no more repining thereat Now we think the best and most compendi 〈…〉 us way for a Christian to bear such a dispensa 〈…〉 on as to attain to a divine submission to â—hrist in all things and to leave our complaints â—pon our selves is this We should study much â—e vanity of our popular applause what an â—â—pty and transient a thing it is I confesse I â—ould wish no greater misery to any then to 〈…〉 k and to have it We think it is misery 〈…〉 ough to have it but certainly they walk 〈…〉 est and most securest that cares not for it 〈…〉 ence a Heathen said well to this purpose 〈◊〉 bene laâ—uit bene vixit He that lurks well 〈◊〉 lives well I would likewise have you much 〈…〉 ken up in the consideration how ye have great 〈…〉 sadvantage by your repinings and murmur 〈…〉 gs which ye have against his dispensations in 〈…〉 airning you in publike O Christians doth 〈…〉 t your repinings incapacitate and indispose 〈…〉 u for the going about the exercise of secret â—â—ayer Doth not your repinings under your 〈…〉 blike bonds make your bonds strong upon â—ur spirits I confesse a Christian may contract and draw on moâ—â—etters and bonds by o 〈…〉 hours repining against such dispensations 〈◊〉 he is able to shake off for many dayes 〈◊〉 when ye are repining against such dispensatio 〈…〉 that ye have met with doth not your lu 〈…〉 and corruptions stir and awake within yoâ— Surely they then prevail as we may say 〈◊〉 contradicenti nothing standing in opposi 〈…〉 against them to your apprehension We would also say this to you that ye 〈◊〉 attain to a divine and holy submission to suâ—â— dispensation as this ye would be much in th 〈…〉 consideration from what fountain your repâ—ings and murmurings doth proceed what is 〈◊〉 rise and original of them and from which th 〈…〉 spring Is it not rather from a principle 〈◊〉 pride then from a principle of love and delig 〈…〉 to God from a principle of self estimatioâ— rather then from a principle of longing for Jâ—sus Christ and sorrow for his absence and wi 〈…〉 drawing himself from you the evil of Di 〈…〉 phas desiring the preheminence amongst the 〈◊〉 thren it is frequent amongst us covering 〈◊〉 be as one said Aut Caesar aut nihil We de 〈…〉 either to be singular and marchlesse or els 〈…〉 be nothing We confesse if a Christian did se 〈…〉 ously ponder these things and meditate up 〈…〉 them certainly he might blush and be asham 〈…〉 at his
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