Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	new_a	put_v	stony_a	4,570	5	11.9061	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66029	A discourse concerning the gift of prayer shewing what it is, wherein it consists, and how far it is attainable by industry, with divers useful and proper directions to that purpose, both in respect of matter, method, and expression / by John Wilkins, D.D. ; whereunto may be added Ecclesiastes, or, A discourse concerning the gift of preaching by the same authour.	Wilkins, John, 1614-1672.	1653 (1653)	Wing W2180; ESTC R7133	129,988	242

will without Gods restraining or renewing grace at some time or other dispose us unto And herein more particularly the blindenesse of our understandings our wicked imaginations and fleshly reasonings the perversnesse of our wills the hardnesse and earthinesse of our affections the insensiblenesse of our consciences the depravation of all our faculties 2. The malice and subtilty of the Devil who as a roaring lyon walks about seeking whom he may devour and is still provoking us to those evils which are most suitable to our particular occasions and dispositions Watching for advantage against us desiring to fift and winnow us as wheat and therefore we had need to pray that we may be sober and vigilant having upon us the whole armour of God whereby we may withstand the wiles of the Devil that we may constantly resist him being stedfast in the faith taking heed of the depths of Satan That we do not fall into reproach and the snare of the Devil That the God of Peace would bruise Satan under our feet 3. The allurements or terrours of the world either by profits pleasures honours on the one hand or losses dangers troubles disgrace persecution on the other The rain descending the floods coming the windes blowing and beating upon us The evill customes and examples of the generation wherein we live the slavish hopes and fears of men Besides these kindes of temptation we are likewise to pray against the degrees of it suggestion consent practice delight habitual custome and necessity That God would enable us always to watch and pray lest we fall into temptation And because every man hath some particular sin or temptation to which he is more especially exposed belonging either to his age temper calling therefore he should endeavour to observe and finde out and more fully to inlarge himself in his deprecation against that 3. The last sort of evil to be prayed against is that of Punishment The kindes of which were mentioned before under the head of Confession and are likewise reducible under that other head concerning Protection and therefore it will be needlesse here to make any particular recital of them In the general we are to pray against all those judgements which may be inflicted upon us either in our bodies friends names estates Against those more eminent miseries of Sword Famine Pestilence which three being of a publike nature concerning the Nation and community in which we live may be more particularly insisted upon under the head of Intercession against distraction and sorrow of minde trouble of conscience the losse of Gods holy Ordinances and eternal damnation That no evil may befal us neither any plague come nigh our dwellings That he would not rebuke us in his anger neither chasten us in his displeasure That he would not cast us away from his presence nor take his holy Spirit from us Those judgements ought to be more particularly deprecated with which we are at any time frighted or afflicted CHAP. XVII Of comprecation for spiritual good things The sanctification of our Natures the obedience of our Lives NExt to Deprecation against evil may succeed Comprecation for that which is good Now because good things may be wanting either in whole or in part or in respect of Duration and some intermissions therefore we should petition not onely for the things themselves but also for the increase and continuance of them Good is either Spiritual Temporal In asking of spiritual good things the first and chief matter to be prayed for is the sanctification of our natures That Gods Kingdome may come into our hearts That he would give unto us a new heart and put a new spirit within us That he would take from us our stonie heart and bestow upon us hearts of flesh That he would put within us the law of the Spirit of life which may make us free from the law of sin and death That we may put on the new man which after God is created in righteousnesse and true holinesse That we may be regenerate and become new creatures being born again of that incorruptible seed the Word of God That God would grant us according to the riches of his glory to be strengthened with might by his Spirit in the inward man That he would establish our hearts unblameable in holinesse before God even our Father at the coming of the Lord Jesus Christ with all his Saints That the Spirit of Christ may dwell in us That we may continue in the grace of God and in the faith grounded and setled and may not be moved away from the hope of the Gospel Of this kinde is that Petition of David for himself Create in me a clean heart O Lord and renew a right spirit within me And the Apostle for others The God of Peace sanctifie you throughout that your whole spirit and soule and body may be preserved blamelesse unto the coming of our Lord Jesus Christ. Here we are more particularly to insist on the renovation of our several Faculties Parts answerable to what we did acknowledge concerning the Depravation of them in the Confession of our Original sin As first for our faculties 1. That we may be transformed by the renuing of our mindes that we may be able to have a spiritual discerning of the things of God being wise to that which is good but simple and harmlesse to that which is evil 2. That he would purge our consciences from dead works to serve the living God that they may be tender of his glory and our own good truly performing the offices which belong unto them both in accusing and excusing us according to several occasions 3. That he would circumcise our hearts that we may set our affections on things above and not on earthly matters that we may not be deceived with false appearances but may approve the things that are most excellent 4. That he would reforme and sanctifie our wills that we may in every thing submit them unto his delighting to do his will Not seeking our own wills but the Will of him that sent us 5. That he would rectifie our memories making them more faithful in retaining all such holy Lessons as we shall learne in recalling them to minde according to several opportunities that we may be alwayes ready to stir up our mindes by way of remembrance that we may never forget God And so for our Parts or outward man that we may become the Temple of God where his Spirit may dwell That we may present our bodies a living sacrifice holy acceptable to God which is our reasonable service That all our parts and members may be instruments of righteousnesse unto holinesse In which desires we may strengthen our faith with such arguments as these 1. God only is able for this great work In us dwelleth nothing that is good It is he that must

work in us both to will and to do of his good pleasure 'T is not in our power to regenerate our selves for we are not borne of blood nor of the Will of the flesh nor of the Will of man that is not of any natural created strength but of God And he is able to do exceeding abundantly above all that we can ask or think 'T is as easie for him to make us good as to bid us to be so 2. He is willing and hath promised to give unto us a new spirit To put his law into our inward parts to write it in our hearts And if men that are evil know how to give good gifts to their children how much more shall our heavenly Father give the holy Spirit to them that aske him He hath professed it to be his own Will even our sanctification And he cannot deny us the performance of his own Will He hath promised that those who hunger and thirst after righteousnesse shall be filled And therefore if he hath in any measure given us this hunger we need not doubt but he will give us this fulnesse likewise He hath said that he delights to dwell with the Sons of men and what reason have we to doubt the successe of our desires when we do beg of him to do that which he delights in 2. The next thing to be prayed for is the obedience of our lives answerable to that in the Lords Prayer Thy will be done one earth as it is in heaven And here likewise we are to petition for spiritual grace and ablities both to perform and to continue and to increase in all holy duties 1. For the Performance of them that he would lead us into the paths of righteousnesse That with simplicity and godly sincerity we may have our conversation in this world That denying all ungodlinesse and worldly lusts we may live soberly righteously and godly in this present world That God would give us grace whereby we may serve him acceptably with reverence and godly feare That we may not any more be conformed unto this world That being dead unto sin we may live unto righteousnesse Not any longer spending the rest of our time in the flesh to the lust● of men but to the Will of God That the time past of our lives may suffice to have served divers lusts That for the future we may walk as obedient children not fashioning our selves according to the former lusts of our ignorance but as he that hath called us is holy so we may be holy in all manner of conversation To this purpose is that desire of David O that my wayes were directed to keep thy statutes and in another place Teach me to do thy Will for thou art my God let thy good Spirit lead me into the land of uprightnesse and elsewhere Shew me thy wayes O Lord and teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation Teach me thy wayes O Lord and I will walk in thy truth unite my heart to feare thy name 2. For our continuance in them That we may serve him without fear in holinesse and righteousnesse before him all the dayes of our lives Being stedfast and unmoveable alwayes abounding in the work of the Lord Holding faith and a good conscience Patiently continuing in well doing without wearines as knowing that in due time we shall reap if we faint not Holding fast the profession of our faith without wavering that our hearts may be established with grace that amidst all outward changes and losses we may still hold fast our integrity Thus the Apostle prayes for the Thessalonians that God would stablish them in every good word and work 3. For our Increase in them That God would make all grace to abound towards us That we alwayes having alsufficiency to all things may abound to every good work That we may be strong in the Lord and in the power of his might Being filled with the fruits of righteousnesse unto the glory and praise of God That forgetting those things which are behinde and reaching unto those things which are before we may continually presse towards the mark for the price of the high calling of God Thus doth the Apostle pray for the Hebrews The God of peace make you perfect in every good work to do his will working in you that which is well pleasing in his sight And Epaphras for the Collossians that they might stand perfect and compleat in all the will of God CHAP. XVIII Of the several graces and duties injoyned in the first Commandment THe graces that we should pray for are many of them briefly summed up together in several Scriptures But for our more full and distinct apprehension of them they may be more particularly considered according to their distinct relations either to the Law Gospel The duties enjoyned by both these may be easily collected from those vices and failings mentioned in our Confession The first Table in the Law doth concern our duty to God The first Commandment doth enjoyn us to have Jehovah alone for our God that is in all respects to behave our selves towards him as our God So that by this we are directed to pray for these graces and duties viz. Knowledge and Belief of him Trust and Hope in him Love towards him Zeal for him Rejoycing in him Gratitude towards him Patience under him Obedience to him Fear of him Being humble before him Because it is not good that the soul should be without knowledge we should therefore pray that he would be pleased to incline our ears unto wisdome and apply our hearts to understanding That he would open our eyes to behold the wonderous things of his Law That he would give unto us the spirit of wisdome and revelation in the knowledge of him that the eyes of our understandings being inlightened we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatnesse of his power to us-ward who believe according to the working of his mighty power That he would enable us to be more inquisitive after those sacred truths revealed in the Word more diligent to acquaint our selves with his holy attributes and works more mindefull of his Holinesse Justice Truth Power Omnipresence that he is about our paths and beds and acquainted with all our wayes He does search and know us understanding our thoughts afar off all things being naked and open in his sight That we may be filled with the knowledge of his will in all wisedome and spirituall understanding that we may walk worthy of the Lord unto all pleasing being fruitfull in every good work and increasing in the knowledge of God that we may follow on to know the Lord.

of Prayer with the several degrees or ingredients of it are to be ascribed unto the Spirit of God as being the cheif donor of them 3. This gift of the Spirit is not barely by infusion but by assisting our endeavours by helping together with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collaborantes adjuvat He helpeth together with and over against us so the Original word does properly signifie as when another man sets to his shoulder to bear a part with us in the lifting of any burden We must put forth our best endeavours and then we shall not want his assistance The Spirit of God do's ordinarily work by means and 't is an old rule in Divinity Habitus infusi infunduntur per modum acquisitorum Infused habits are usually wrought in us after the same manner as acquired that is gradually and not without humane endeavour and cooperation In the Primitive times indeed when the Church was in its Infancy then the teat was put into their mouthes they were extraordinarily inspired with these gifts by immediate infusions without the usual means of study and labour but that Mannah was only for the Wildernesse when other common wayes could not be made use of whereas when the Church is grown up to the estate of Manhood and is possessed of the Land God does now expect that we should plow and sowe and eat the fruit of the Earth in the sweat of our browes that we should serve his Providence and depend upon him only in the use of means and as children do not learne to speak distinctly but after many trials so neither can a Christian be able as he should to cry Abba Father till he has bestowed some time and experience in the learning of it CHAP. II. Two extreams that make men defective in this Gift Confining themselves wholly to set-formes Depending wholly upon sudden suggestions FRrom what hath been already said 't is easie to inferre that there are two extreams which usually hinder men from a proficiency in this Gift 1. When they so confine themselves to the help of books and particular set-formes as not to aime at or attempt after any farther improvement of their own knowledge and abilities in this kind 2. When men depend altogether upon sudden suggestions as if it were a quenching or confinement of the Spirit to be furnished beforehand with matter or expressions for this service Unto those that erre in the first kinde I would suggest these considerations First by way of concession As for those weaker Christians and new Converts who have not their hearts enlarged with an ability to expresse their own wants and desires 't is both lawful and convenient for such to help themselves not onely in their families but even in their secret performance of this dutie by the use of some good book or prescribed form untill by farther endeavour and experience they may attain unto some measure of this gift Such persons may perhaps finde oftentimes their own case and condition more pithily and affectionately set down in a prayer penn'd by another then they are able to expresse it themselves And if the use of such a form do prove a means to warm their affections and enkindle their graces certainly then it cannot be justly stiled a quenching of the Spirit 'T is not essential unto the nature of prayer that it be either read or rehearsed by memory or by immediate and sudden suggestion these things being such circumstantiall adjuncts as have not any absolute intrinsecall necessity or unlawfulnesse but rather that it be delivered with understanding and suitable affections with humility and confidence and an inward sense of our conditions Nor is there any great difference as they are considered in themselves betwixt repeating by memory and reading out of a Book the memory being but a kinde of invisible Book for the register of our thoughts though in this case it should be specially remembred that in the use of such prescript formes to which a man has been accustomed he ought to be narrowly watchfull over his own heart for fear of that lip-service and formality which in such cases we are more especially exposed unto This I thought good to premise for the removall of prejudice on the one hand But now in the second place for any one so to set down and satisfie himself with his Book-Prayer or some prescript form as to go no farther this were still to remain in his Infancy and not to grow up in his new nature This would be as if a man who had once need of crutches should alwayes afterwards make use of them and so necessitate himself to a continual impotence 'T is the duty of every Christian to grow and increase in all the parts of Christianity as well gifts as graces to exercise and improve every holy gift and not to stifle any of ●hose abilities wherewith God has endowed them Now how can a man be said to live suitable unto these rules who does not put forth himself in some attempts and endeavours of this kinde and then besides how can such a man suit his desires unto several emergencies What one sayes of counsel to be had from books may be fitly applied to this Prayer by book That 't is commonly of it self something flat and dead floating for the most part too much in generalities and not particular enough for each severall occasion There is not that life and vigour in it to engage the affections as when it proceeds immediately from the soul it self and is the natural expression of those particulars whereof we are most sensible And if it be a fault not to strive and labour after this gift much more is it to jeer and despise it by the name of ex tempore Prayer and praying by the Spirit which expressions as they are frequently used by some men by way of reproach are for the most part a sign of a prophane heart and such as are altogether strangers from the power and comfort of this duty Whereas 't is commonly objected by some that they cannot so well joyn in an unknown form with which they are not beforehand acquainted I answer that 's an inconsiderate objection and does oppose all kinde of formes that are not publikely prescribed As a man may in his judgement assent unto any divine truth delivered in a Sermon which he never heard before So may he joyn in his affections unto any holy desire in a Prayer which he never heard before If he who is the mouth of the rest shall through imprudence deliver that which we cannot approve of God does not look upon it as our Prayer if our desires do not say Amen to it If it be again objected that this ability of praying without Book may perhaps be fit for Ministers and such as are of more eminent learning and knowledge but is not to be expected from others I answer 't is true such persons are more especially concerned in this Gift and 't is the greater fault and shame

for them to be without it but yet others are not exempted from labouring after it no more then they are from the occasions or need of it or performing the Duty And as for the pretended difficulty of it I shall in this discourse make it evident that if it be but seriously attempted as all religious businesses ought to be 't is easie to be attained by any one that has but common capacity Unto those that are in the other extream depending altogether upon sudden infusion and neglecting to prepare themselves for this service by study and premeditation unto such I would propose these considerations 1. By way of Concession 'T is true a man ought not to tye himself so precisely unto any particular form of words though of his own composing and fitted to his condition but that he may either adde or alter according as any emergent occasion or some new affection suggested shall require Sometimes perhaps he shall feel his heart more warm his desires more vigorous and his expressions more copious and ready And in this case he should not suffer himself to be streightened or confined within any old form but may expatiate more freely according as he findes his inward inlargements But then to the second place this do's not hinder but that generally 't is both lawful and necessary to prepare our selves as for this gift in generall so for every particular act of it by premeditating if we have leisure for it both matter and order and words For though it be a gift of the Spirit yet 't is not to be expected that it should be suddenly infused into us without any precedent endeavours of our own no more then the Gift of Preaching for which the ablest Ministers are bound to prepare themseves with diligence and studie there being not any ground for a man to expect more immediate supplies from above in the duty of Prayer then in that of Preaching But here it should be considered that there is in this businesse of preparations great difference to be allowed for in respect of Persons Times 1. There is a vast distance betwixt the abilities of severall persons even those that have been practised and experienced in this kind some being naturally of a warmer temper more easie affections and ready expression others more cold and slow in each of these Now the same ●●udy and strictnesse in the preparation of matter and words is not alike required from each of these The proportion of gifts which any man hath received is the measure of his work and duty To whom much is given of him much will be required in respect of preheminence and abilitie And when the iron is blunt a man must put to the more strength in respect of care and diligence one of these ought to be the more able and eminent the other ought to be the more studious The measure of one mans gifts is not a rule for another man to work by or to be censured by And therefore by the way 't is a great mistake in those who are apt to judge one man as coming short in his duty because he has not the same eminency of gifts with another though such an one perhaps can with fitting proper expressions inlarge himself in this duty upon any sudden occasion yet he should not condemne another that cannot Our abilities are not rules for other mens actions God accepteth according to what a man hath and not according to what a man hath not In respect of duty we should labour to emulate the best but in matter of Gifts as we must not neglect the means of improving them So we must be content with our portion though we come behinde others 'T is true if our affections could alwayes lead our prayers then the expression would be more facil and the premeditation might be the lesse But because there will be sometimes a necessity that our affections should follow and be stirred up by our expressions which is especially to be aimed at when we pray in publick in reference to those that joyn with us and will very often fall out likewise in our secret devotions therefore 't is requisite that a man should be alwayes furnished with such premeditated formes as may be most effectual to this end namely to excite the affections And to this purpose if those heads which will be alwayes pertinent and of continual necessity were comprehended in some set forme studied with care and diligence they might perhaps be more serviceable for the stirring up of our faith and affections then they could otherwise be if they did proceed onely from our own sudden conceptions 2. We should likewise distinguish betwixt the several times and occasions of performing this duty when we are call'd to it either publickly with others or secretly betwixt God and our own souls Now there is not the same degree of premeditation and study required for each of these A man may in secret take a greater liberty to inlarge himself in such sudden expressions as are not in themselves perhaps so proper and significant which yet may be suitable to the present intention because they set forth his own immediate thoughts But now when we are to be the mouth of others then our businesse must be to engage their affections that joyn with us and therefore our expressions here should be so proper and deliberate as may be most effectual to this end now such kinde of unpremeditated formes as may serve well enough to set forth our own desires will not perhaps be so proper to excite anothers That is certainly the fittest forme which does most adequately answer the chief end of Prayer namely to stirre up the affections and expresse the desires Now this in our publick devotions where we are to joyne with others and to make impression upon them I say in such cases this may generally better be done by study and premeditation then by leaving it to sudden conceptions Such crude notions and confused matter as some men by their neglect in this kinde will vent does rather nauseate and flat the devotion then excite it And therefore upon such occasions we should take care that our expressions be so weighty and serious as may be suitable to the end and the solemnity of this service and the lesse any mans former practice and experience hath been by so much the greater ought his warinesse and study to be at such times And here I cannot but observe two kinde of imprudencies with which good men are sometimes apt to be overtaken an affectation of length and an affectation of continual varying their phrase when as their inward inlargements do not perhaps fit them for either And by this means they become exposed unto some empty impertinent unseemly expressions They should consider that though it be in it self very useful and argues an excellent ability to do these things well yet there may be too great an affectation of them And then besides neither is every man nor perhaps

liberality Almes Hospitality Restitution By this we are taught to pray that we may not wrong or defraud our brethren by any outward act of oppression injustice or deceit That our hearts may not be troubled with any sollicitous or carking cares that our conversation may be without covetousnesse being content with such things as we have trusting in his promise that he will never leave us nor forsake us that they who seek the Lord shall lack nothing that is good Remembring how he hath commanded us to cast all our care upon him and how he provides for the fowles of the aire and the beasts of the field and that in our greatest discontents we are in much better condition for the world then many of his blessed Saints and Martyrs who were forced to wander up and down in sheep-skins and goat-skins and that we enjoy more then our blessed Saviour himself did who though he were Lord of the world yet had not whereon to rest his head That he would teach us how to abound and to want and in all estates to be content That he would moderate our desires to these earthly things that we may not too much love the world nor the things of the world that we may covet earnestly the best things seeking first the Kingdome of God and the righteousnesse thereof expecting other matters as additions thereunto To esteem godlinesse for the greatest gain and as for these outward things not to desire any abundance of them but if we have food and rayment to be therewith contented That we may be just and upright in the wayes of getting wealth that we may not go beyond or defraud any one as knowing that the Lord is the revenger of all such being diligent in our callings working with our own hands the thing which is good that we may be able to give to them that need Being consciencious in repaying that we owe in making restitution of that wherein we have wronged any one That he would give us hearts to use and enjoy the estates which we possesse Power to eat thereof and to take our portion and to rejoyce in our labour That we may be wise and faithful in laying out the talents committed to our trust Not lavishing of them by any idle and vaine expences as knowing that we are but stewards of our estates being to give an account of them to our Lord and Master Not niggardly and sparing towards any work of charity Not trusting in uncertaine riches but in the living God that we may do good be rich in good works ready to distribute willing to communicate laying up in store for our selves a good foundation against the time to come that we may lay hold on eternal life Making our selves friends of unrighteous Mammon which may hereafter receive us into everlasting habitations Laying up for our selves treasures in heaven Considering that he who soweth sparingly shall reap sparingly and he who soweth bountifully shall reap bountifully The ninth Commandment does referre to duties which concerne our Neighbours or our own reputations From this we may learne to pray that we may be tender and charitable in upholding the credit of others willing to speak and hear and judge the best of them Covering their infirmities in love Not back-biting with our tongues nor taking up a reproach against our Neighbours Not speaking evil of any one but being gentle shewing all meeknesse to all men That we may not be willing to listen unto and hearken after any rumour which tends to the defamation of our Neighbour but may rather rejoyce in their good report Disliking all flatterers Tale-bearers and such other persons as do usually raise and spread ill rumours That we may not be pragmatical or censorious in the affaires of others where we are not concerned But may study to be quiet and to do our own businesse being careful to pull the beam out of our own eyes before we find fault with the mote in others Doing nothing through strife or vain-glory but in lowlinesse of minde each one esteeming of others better then of himself That we may be lowly in our own eyes Not thinking of our selves more highly then we ought to think that we may be careful by all good means to advance our own reputations Valuing a good name above great riches labouring to be such as we would seem to be walking circumspectly not as fools but as wise approving our selves unto him who trieth the hearts Avoiding all appearances of evill and following matters of good report The tenth Commandment does require a sincere and upright heart to our selves and our Neighbours By this we are directed to pray that God would cleanse our souls from that evill concupiscence so natural unto them endowing us with a sincere inclination to all the duties of charity That he would make us more watchfull over our own senses and hearts in keeping out and extinguishing all those evill fancies and imaginations which may arise within us And to this purpose that he would bestow upon us the whole Armour of God whereby we may cast down all fleshly reasonings and imaginations and bring into subjection every thought unto the obedience of himself That we may make a Covenant with our thoughts not to please our selves in the speculation of any sins not to think of them without soathing and detestation That we may never make provision for the flesh to fulfill the lusts thereof that our hearts may be dis-ingaged from the world That he would give unto us the Spirit of wisdome to discern in what things we are most obnoxious to temptation and to be most vigilant over our hearts in respect of those particulars That we may keep our hearts with all diligence That we may never envy our neighbours well-being nor rejoyce at his sufferings CHAP. XXII Of the graces that are more particularly required in the Gospel NExt to the Precepts of the Law we are to consider the duties which the Gospel does require of us namely that we should repent and believe That we should be careful to perform to continue and increase in all those particular duties and graces which are comprehended under these two general heads So that from hence we are directed to pray 1. For Repentance That since God hath in love to our souls vouchsafed unto us in his Gospel this Priviledge of repentance which the Covenant of Works did not admit of that he would also give us hearts for it granting us repentance unto life That he would convince us of the danger and folly and pollution of our sins enabling us to mourn over them bestowing upon us broken and contrite spirits Dissolving our stony hearts into that godly sorrow which worketh repentance to salvation not to be repented of That we may search and try our wayes and turn unto the Lord Bringing forth fruits