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
and as ye would not have the blood of 〈◊〉 lying upon your heads ye must needs keep 〈…〉 these parts that belongs to the keeping your heart aright The third thing which the keeping of y 〈…〉 hearts includes is to eshew all unclean th 〈…〉 that may defile your hearts Prov. 5. 8. 〈◊〉 move thy way far from her and come not nighâ— door of hir house When you see any evil 〈◊〉 approaching you must depart from it 〈◊〉 eshew it Deut. 12. 30. Take heed to thy self 〈…〉 thou be not snared there is many snares 〈◊〉 may be accessory to destruction and the 〈…〉 this that Moses marks as a chief evil and 〈◊〉 wise oftentimes forbids in this book to 〈◊〉 false weights and ballances Lev. 19. 36. 〈◊〉 25. 15. They are not sinfull of themselves because they are an appearance of evil should eshew them therefore he forbids 〈◊〉 And the Apostle bids us likewise abstain f 〈…〉 appearance of evil 1 Thess. 5. 22. The fourth thing which keeping of the heart 〈…〉 cludes is to put restraints on your hearts 〈…〉 t so ye may not commit iniquity ye ought 〈…〉 st to lay the bond of Christs love upon your 〈…〉 lves ye should likewise lay the bond of judge 〈…〉 ent upon your selves knowing that once God 〈…〉 all call you to a reckoning for all your wick 〈…〉 dness which now most wickedly you commit 〈…〉 d ye ought to lay the bonds of Gods Omnisci 〈…〉 cy upon your selves to know and consider 〈…〉 t all things are known to him and that he 〈…〉 eth all things and ye ought likewise to con 〈…〉 der how grievous and how displeasant a thing 〈◊〉 is to the Majesty of God that man who is 〈…〉 e workmanship of his hand shall rise up â—â—inst him We may say that of our selves which 〈◊〉 in Lament 3. 22. It is of the Lords mercies 〈…〉 at we are not consumed because his compassions 〈…〉 il not they are fresh every morning c. All 〈…〉 ese things a Christian ought to lay to heart 〈…〉 d seriously to consider them The fifth thing which keeping of the heart 〈…〉 cludes a Christian ought not to slight the op 〈…〉 ortunities given unto him for the strength 〈…〉 ng of his Grace for they which slight op 〈…〉 rtunities keeps not their hearts The last thing which it imports is that 〈◊〉 〈…〉 hristian would be much in the diligent exerâ—â—se of duties that the heart may be kept and 〈…〉 lden in a noble frame and there is two ex 〈…〉 ises which a Christian ought to be diligent 〈◊〉 First the exercise of prayer Secondly 〈…〉 he exercise of watching There is a five-sold 〈…〉 me which a Christian should be in which 〈…〉 ould rightly keep his heart First in a frame of praying that he should not be slack 〈◊〉 cold-rise to go about duties the commâ— thereof is holden oâ—t in that Word watch aâ— pray and also in that word pray without 〈◊〉 sing The second frame should be a believâ—â—â— frame and it is to be feared that there are 〈◊〉 many such here but that there are many w 〈…〉 ing in such a way and frame which alas I 〈◊〉 will lead them in the way to hell If we w 〈…〉 sincere we would hold Christ fast and wo 〈…〉 not let him go and if our hearts were in right frame we would avoid any thing th 〈…〉 might make him to depart from us but al 〈…〉 we have many clear evidences now dayes that we care not for Christ we careâ— whether we have his presence or want it 〈◊〉 want of his presence is as lightsome and pl 〈…〉 sant to us and as well taken with by many 〈◊〉 will not say all as the enjoying of his presen 〈…〉 and this is a sure evidence of grosse proph 〈…〉 nesse ignorance and enstrangement from G 〈…〉 If there were no more to prove it but this y 〈…〉 stoutnesse of heart to meddle with sin pr 〈…〉 that you are unsound Christians We would sire you by all the torments of hell and by the terrors of that everlasting lake which b 〈…〉 neth with fire and brimstone for ever and e 〈…〉 by all the joyes of Heaven of that higher hoâ— that ye would carrie a circumspect walk be 〈…〉 God The third frame that we would d 〈…〉 you to walk in is in a tender frame and if so 〈…〉 were walking ye would be loath to com 〈…〉 sin wilfully and wo shall be to them eter 〈…〉 which do so we will not many of us 〈◊〉 lieve this although Angels would preach 〈…〉 unto us for our hearts are hard like an A 〈…〉 〈…〉 nt stone I would only say this to you this â—ook this glorious Book is sealed with seven â—eals and our hearts are sealed with 14. seals 〈◊〉 wo be to those hard hearts that many of us â—â—ve we will never know untill they run us â—â—ernally into the bottomlesse pit The fourth â—ame that a Christian should walk in is in a â—â—ving frame you ought to have your hearts â—rning within you with love towards that â—orious infinite and mysterious object Jeâ—â—s Christ. We shall never be able to compreâ—â—â—d nor recompence that love which he hath 〈◊〉 us for the furthest we can go is to be sick â—f love for him But O! he died with love for 〈◊〉 he had so great love to us that he laid â—â—wn his life for us The fifth frame that a â—hristian should walk in is a fearing frame to â—â—alk under the fear of the hazard that you are 〈◊〉 if you be left to your selves and to your â—wn strength I may say cursed be the per 〈…〉 n that never keeped his heart in none of â—ese five things that we have spoken of Now the third thing that we would speak from the words is to know the times when Christian should especially keep his heart â—d there is six times when I conceive he â—â—ould watch over his heart carefully and keep First after he hath met with some enjoy 〈…〉 t then he should keep his heart and not 〈◊〉 it go wrong The second time is in the â—e of desertion for that time is a wandering â—e from the living God Thirdly a Christi 〈…〉 should keep his heart when he perceives his 〈…〉 ptations to be very subtile And the fourth 〈…〉 e is to keep your hearts diligent in duties 〈◊〉 when you are negligent in duties then the Devil is busie to get your hearts The fif 〈…〉 time is under a secure frame then you shou 〈…〉 keep your heares mightily And the last ti 〈…〉 when temptations are like to grow very stro 〈…〉 you should then at that time keep your he 〈…〉 with a strong guard Now as for the first ti 〈…〉 to wit to keep it under enjoyments we sho 〈…〉 then study to keep our hearts for then and 〈◊〉 that time the Devil condescends to â—andle 〈◊〉 upon his knees if so we may speak and 〈◊〉 this we would give you some
his known sins but from his sins which he had forgotten And therefore he bids God make them known unto him and I would say this to you David who was a man according to Gods own heart he knew not the number of his sins and O how much lesse can we that never came the hundreth part so far And also you may see it in the practice of Joh. How many are mine iniquities and sins make me to know my transgression and my sin Now we come to the words and there is four things which we spoke to from them at the last occasion First The duty commanded Keep thy heart Secondly The qualification how this duty of keeping the heart should be gone about and it is with all diligence Thirdly That the heart of man hath many temptations seeking it which is likewise presupposed in that word keep thy heart with all diligence Lasty The reasons why we should keep it for out of it are the issues of life Now for the first thing in the words we spoke to two things from it First That it was a Christians duty to keep his heart Secondly What was comprehended under this for a Christian to keep his heart and likewise of those disadvantages which a Christian hath from the not keeping of the heart Now for the first thing to wit that it is a Christians duty to keep his heart We shall speak yet to some Considerations to perswade you to this duty The first Consideration is Take notice of the had qualifications of the heart and there is six or seven bad qualifications of it First The heart is exceeding deceitful Jer. 17 9. The heart is deceitful above all things and desperatly wicked who can know it and likewise Isaiah speaks of a deceived heart which leads people aside Isa. 44. 20. The heart of man is a deceitfull thing it will preach peace peace when there is none O it is deceitfull it will make us commit sinne when there is no outward pleasure therein Secondly That the heart is desperatly wicked who can know it that is if there were threatnings commands promises and convictions of sin yet the heart will cause you to sin if hell were put in your way yet for the pleasure of an idol ye would run to the sin Thirdly That there is a cursed union betwixt the heart and idols Hos. 4 8. And they set their heart on their iniquity Hos. 4. 17. Ephraim is joyned to his Idols let him alone And that word is thrice repeated in Ezek. 14 3 4 5. They have set up their Idols in their hearts Keep your hearts with all diligence I say lest that union be i 〈…〉 tertained Fourthly There is many of ouâ— hearts that is exceeding mad Eccles. 9. 3. Thâ— heart of the sons of men is full of evil and madnesâ— is in their heart while they live and after thaâ— they go to the dead Alas there is nothing buâ— madnesse in our hearts according to that word the land is full of Images and they are mad up 〈…〉 their Idols Certainly the madness of our heartâ— speaks that we keep not our hearts Fifthly Our hearts are divided as in Hos. 10. 2. Then heart is divided c. which speaks a great necessity of keeping our hearts Sixthly Our hear 〈…〉 are exceeding whoorish Ezek. 6. 9. Because I am broken with their whoorish heart which hath departed from me c. Lastly Our hearts are exceeding dull and ignorant in the wayes of godlinesse as in Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart There is such an Egyptian darknesse upon our hearts that wee cannot know sin there is some of us that I fear knows not good by evil The second consideration is that there is such a difficulty to keep our hearts therefore wee ought strongly to guard them Adam had his heart but a short time in keeping and yet hee could not keep it which shews the difficulty in keeping of it Psal. 25. 20. O keep my soul and deliver me let me not be ashamed for I put my trust in thee 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithfull Creator I would say to you pray that prayer which Christ prayed when he was upon the crosse Father into thy hands I commit 〈…〉 y spirit O pray that prayer every day for 〈◊〉 say if God forsake us but one hour O what a great multitude of sinnes would we commit Acts 5. 4. Why hast thou conceived this thing in â—hine heart thou hast not lied unto men but unto God Yea even to God who is the judge of all â—s if he had said it was conceived in thine â—eart and then it was brought forth The third consideration is That the heart is â—he mother and original of all evil and if this were believed no doubt we would watch with much watchfulnesse and serious self-examinaâ—ion Likewise I would say that the not keepâ—ng of our hearts is the cause of many of your walkings so prophanely as we do It is impossible for you to walk with God aright if ye have not your hearts keeped if ye would keep 〈◊〉 good conversation then keep your hearts for â—e must never at any time trust your hearts for â—ither one time or another they will turn eneâ—ies unto you The last consideration is this It is a most excellent thing for a Christian to keep his heart would ye win to that commendation that Soloâ—on hath Prov. 16. 32. He that ruleth his spirit 〈◊〉 better then he that taketh a city O then keep â—our hearts as if he had said It is better to â—onquer that Modicum and little thing the â—eart then it is for one to conquer a city Now the second thing that I would speak to â—rom keeping of the heart is to these disadvan 〈…〉 ges which is waiting upon the not keeping â—f it Prov. 25. last verse He that hath not â—ule over his own spirit is like a city that is â—roken down and without walls And I would give you these disadvantages which will at 〈…〉 upon these that doth not keep their hear 〈…〉 First A temptation will soon overcome th 〈…〉 person with little difficulty the devil will 〈◊〉 need to use many arguments for the gaining 〈◊〉 that persons heart Alace our hearts ma 〈…〉 of them by all appearance is in the de 〈…〉 hands that he hath a surer grip of them th 〈…〉 we our selves have Oh that the devil sho 〈…〉 have so many of our hearts and that so 〈◊〉 of them should be at his command O beli 〈…〉 it he is the hardest master and he is the wo 〈…〉 master that ever ye served and if he once 〈◊〉 us within his grips it will be hard getting o 〈…〉 again These hearts which are not keeped 〈◊〉
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
below he is like 〈◊〉 moon changeable and subject to many vici 〈…〉 tudes but when he shall be above he shall as the Sun Having the light of seven day 〈…〉 And is not this a mystery for you to belie 〈…〉 that such a day is approaching when th 〈…〉 hearts of yours that have wearied so much the service of God to whom prayer hath 〈◊〉 a cross to whom the worshipping of God the publick ordinances hath been a burden 〈◊〉 say is it not a mystery for you to believe 〈◊〉 such a day is approaching when ye shall s 〈…〉 God night and day without any wearying Th 〈…〉 is not such a voice heard in heaven as this 〈◊〉 is a hard saying who can hear it If it 〈◊〉 possible that ye could ask that question at 〈◊〉 if he desire to change his estate or is wea 〈…〉 to do God service he who of all the lost pâ—rity of Adam was the first inhabitant in he 〈…〉 he would disdain to return an answer to s 〈…〉 a question it being without all ground or 〈…〉 son And is not this a mystery for you to 〈…〉 lieve that such a day is approaching w 〈…〉 these hearts of yours that are now unde 〈…〉 much darknesse such misconstructions of G 〈…〉 such misconceptions of the holy Majest 〈…〉 God and of the great mysteries of the kingâ—om of heaven I say Is it not a mystery for â—ou to believe that such a day is approaching â—hen your hearts shall be fully taught to comâ—rehend those depths and profound secrets of the kingdom of God when the most brutish and 〈…〉 kest understanding shall be made to resolve 〈…〉 t question and mystery how three can be in 〈◊〉 and how one can be in three They shall 〈…〉 n be able to resolve that profound mystery â—f the two natures in the person of our blessed â—ord Jesus Christ and in that day your hearts 〈…〉 ll be able to comprehend that blessed uni 〈…〉 that is amongst the Persons of the blessed â—rinity and likewise in that day ye shall be â—ble to take up that blessed knot of union which 〈◊〉 betwixt Christ and believers And is not 〈…〉 is a mystery for you to believe that such a 〈◊〉 is approaching when your hearts that â—ath been under such exercise of sorrow that â—hey shall be cloathed with the garments of 〈…〉 y and praise And I would ask at you O 〈…〉 hat a robe must that be to be cloathed with 〈◊〉 garment of praise It is a more excellent 〈…〉 d glorious robe than all the robes of the great 〈…〉 ings and Emperors of the world Did your 〈…〉 es ever see such an excellent garment as the 〈…〉 rment of praise There is a three-fold cloath 〈…〉 g which a Christian shall put on when first 〈…〉 is heart shall enter into heaven in that blessed 〈…〉 y of the resurrection First He shall be cloath 〈…〉 with the robe of the righteousness of Christ 〈…〉 d O what must such a robe as this be Secondly He shall be cloathed with the robe and 〈…〉 rment of immortality and O what a robe 〈…〉 d resplendant garment shall this be And thirdly in that day when first a Christian sh 〈…〉 enter into heaven he shall be cloathed with 〈◊〉 garment of praise and O what an excell 〈…〉 and glorious robe shall all these be When 〈◊〉 shall be brought to the King in rayment of need 〈…〉 work and shall be made all glorious within 〈◊〉 At the last occasion when we spoke up 〈…〉 these words we told you that there was 〈◊〉 things contained in them and the first was 〈◊〉 duty imposed upon Christians that they sho 〈…〉 keep their hearts the second thing was 〈◊〉 there is many spiritual enemies who studies 〈…〉 gain and conquer our hearts which is pres 〈…〉 posed in these words Keep thy heart 〈◊〉 third thing is the qualifications which sho 〈…〉 be annexed to this precious and soul-concerâ—ing duty holden forth in these words K 〈…〉 thy heart with all diligence or as the wo 〈…〉 may be rendered with all keeping or abovâ— all keeping The last thing which was conta 〈…〉 ed in the words was the spiritual advantage which attends the exercises of that duty 〈◊〉 the reasons enforcing the duty for out of it 〈◊〉 the issues of life that is the ground on which Christian should walk in perswading himse 〈…〉 the doing of this duty Now as for the 〈◊〉 thing viz. the duty commanded that 〈◊〉 should keep our hearts Wee have spoken 〈…〉 veral things from it now there are only 〈◊〉 things which we would speak to First A Christian should study to keep 〈◊〉 heart from these predominant lusts which d 〈…〉 in it it is of the concernment of a Christian keep himself from all iniquities but it is of 〈◊〉 special concernment of a Christian to keep 〈◊〉 heart from his predominant sins this was practice of David Psal. 18. 23. I have kept my 〈…〉 lf from mine iniquitie which we conceive to 〈…〉 e understood of his predominant lusts There 〈◊〉 not an idol or lust which a Christian hath in 〈◊〉 heart but he ought to offer it up to God 〈…〉 nd to put a knife to the throat of his most plea 〈…〉 nt Isaac I will tell you of five great idols â—hich a Christian hath no will to quite and 〈◊〉 is impossible for him to keep his heart till 〈…〉 e quite them First A Christian hath no will 〈◊〉 quite his religious idols that is those idols the loving of which is a commanded duty but 〈…〉 he immoderate love of which is an idol as for 〈…〉 stance it is a great difficulty for a tender Abraham to put a knife to the throat of his on 〈…〉 y son Isaac or for parents to be denied to their â—hildren and for a husband to be denied to 〈…〉 is wife the loving of which is their duty but 〈…〉 he immoderate love of them is sin Secondly A Christian hath ill will to quite his advantaâ—ious idol that idol in pursuit of which he â—onceives there is outward advantage to be 〈…〉 aiting upon it as for instance it is a great â—ifficulty to perswade a covetous man to be â—enied to his riches O but that divinity which 〈◊〉 in Prov. 23. 4. It is the divinity which the â—ost part or at least many of the Christians â—ow adayes doth not study to close with or â—bey Labour not to be rich c. There is a â—reater easiness and facility for one to quite his pleasant idols then to quite advantagious idols â—s for example a covetous person will sooner â—orsake his lusts nor his riches Thirdly A Christian hath ill will to quite his invisible â—dols these idols that doth lodge within his â—eart there is a greater easinesse for a Christian to quite his visible than to quite his i 〈…〉 sible idols Sometimes a person will for s 〈…〉 his drunkenesse and cursing which will 〈◊〉 forsake his pride and lust but it
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
put a false rob up 〈…〉 godlinesse and studies then to flee from it J 〈…〉 like the practice of the Jews they put a scarlet rob upon Christ and then mocked him There is this third deceit of the heart of many that it doth present as impediments and diversions to hinder us from the exercise of duty I would pose you O Christians Whe 〈…〉 went ye to duty but there was something th 〈…〉 your hearts proposed a diversion from the exercise of that duty This is clear Prov. 26. 13. The sloathful man saith There is a Lion in the way a Lion is in the streets He presents to himself an imaginary impediment to divert him from his duty which words points out the solly of the excuse seeing there uses not to be Lions in the streets nor in the high-wayes they frequenting more in solitary and desart places this is also clear in Song 5. 3. where the carnal and secure heart of the Spouse when she 〈◊〉 called to open to Christ she presents this impediment I have put off my coat how shall I put it on I have washed my feet how shall I defile them I shall only in speaking of these impediments which our cursed hearts doth propose to divert us from duty instance them 〈◊〉 the exercise of prayer that our heart doth propose several impediments to divert us from that precious and soul-concerning duty o 〈…〉 prayer and I shall name five impediment which our cursed and carnal hearts doth present to hinder us from that duty after God hath presented to us a golden opportunity for doing of the duty First Our carnal heart doth propose this impediment O say ye I am not in a praying frame and so I must desist from this duty of prayer at this time I would say to such that desist from prayer because they are not in a praying frame these two words First Do ye suppose the way to attain to a praying frame is to desist from prayer should ye not go to prayer that ye may be helped to win to a praying frame Secondly Do ye never go to prayer but when ye are in a praying frame I suppose ye pray not once in a week then and it is much if ye pray once in a month if ye pray not but when ye are in a praying frame The second impediment is our hearts tells us it will be more advantage not to pray than to pray Sometimes a Christian will be under that conviction that he doth more offend God in prayer than in desisting from prayer and upon that accompt we do fold our hands and neglects this duty First I would say this to such It is indeed a sad and afflicting thing the offending of God so much in prayer but it is far sadder to give over prayer Secondly I would say this to such I can hardly believe that ever ye can offend God so much in prayer as by the total neglect of that duty There is this hard impediment which our hearts doth propose to divert us from duties and especially from the exercise and duty of prayer we argue thus with our selves we are not under the sensible necessity of what we need and so we say we will not go to God at this time for if we pray under such a case we will turn but complementers with God we will but flatter him with our mouth and lie to him with our tongue I would say this to such the best way to bring up your hearts to the sensible conviction of your necessity is to 〈◊〉 much in the exercise of prayer a Christian must pray for sorrow of sin if he want it a Christian must pray for sense of necessity if he want it and a Christian must pray for tendernesse when he wants it Prayer is the universall messenger which we must constantly send to God for the supply of all our necessities There is not a case which a Christian can be in but prayer may go to God as a messenger for a remedy to such a case when he stands in need The fourth impediment which our carnal hearts proposeth to divert us from prayer is our hearts are not under an right majestick apprehension of God and so ye say if we go to prayer at this time we will be guilty of the third command in taking his holy Name in vain If we go to prayer at this time saith our deceiving hearts we will but run our selves into that sin To speak to God as to our companion I confesse it is a sad thing to go to God without some divine impression of his Soveraignty and Majesty and I would say this to you I think it is one of the most sad and undeniable evidences of the little grace of God which is in the hearts of many that constantly in their prayers they speak to God as to their companion but I would ask this question at you When went ye to prayer but ye might find your hearts short-coming in the due apprehension of the Majesty of God The last impediment which our carnal hearts doth propose to divert us from the exercise of prayer is this We say many of us that it is an inconvenient time for the exercise of that duty therefore our hearts saith that we should delay the time of praying til a more convenient season according to that practice in Hag. 1. 2. The time is not come the time that the Lords house should be built It is the cursed practice of our hearts that when God presents an occasion to pray we delay praying at that time under the expectation of a more convenient season for going about that duty just like that word which Felix spoke to Paul we speak that to our occasions O occasion that is presented to me to pray in Go away at this time and at a more convenient occasion I will call for thee again I would say this to these which doth so much slight the opportunities presented to them to pray I would only say these three words unto you who doth so First What know ye even ye which slights the call of God to go about prayer What know ye I say but that may be the last call from heaven that ever ye shall get to pray I would have Christians and all of you that is here meditating upon this that when occasions are presented to you ye may argue thus with your selves I must imbrace this occasion for I know not but this may be the last occasion Secondly I would say this to you which slights your occasions to pray when the next occasion is presented to you ye will be more unfit for the exercise of prayer and when the convenient time that ye did propose to your selves is come ye will then defer it till another time Thirdly I would say this unto you who slights these golden opportunities that are presented to you to pray know this for a certainty the slighting of occasions i 〈…〉 disobedience to the commandement of Go 〈…〉 would
to the words The first thing which I would have you taking notice of is this there are three thingâ— which a Christian may meet with which arâ— unspeakable First sometimes a Christian may meet with an unspeakable sorrow so that he cannot make language of it because of the anxiety of his heart but is forced to cry out thaâ— word my stroak is heavier then my groaning Secondly A Christian may meet with an unspeakable mercy he may meet with such a mercy and token of love from the hand of the Lord that iâ— he were put to it he could not make languag 〈…〉 of it he could say no more to the commendation of his mercy but this What shall I saâ— more he hath spoken it and himself hath done it Thirdly A Christian may meet with an unspeakable joy he may be brought to that casâ— and condition that he cannot make language oâ— his joy according to that word 1 Pet. 1. 8 Believing ye rejoice with joy unspeakable and fulâ— of glory Secondly I would have you taking notice of this that it is exceeding much of the concernment of a Christian to believe and close with this truth that there is not a grain weight of â—ffliction in his cup which infinit wisdom doth not think fit should be there and which infinit love did not put there To know and rest upon this that infinit wisdom and infinit love was â—t the mixing of the cup and his tender heart will carve no more out to us then we are able â—o hear this is an help to patience Thirdly I would have you taking notice of this I think there are some Christians that is forced to blesse God more for their crosses than for their mercies that they have been forced 〈◊〉 their darkest nights to cry out It is good for me that I have been afflicted There is this fourthly which I would have you taking notice of that the crosse of a Christian it hath two faces an outward face and 〈◊〉 inward face and the outward face of the â—â—osse seems oftentimes the most unpleasant â—ut O if a Christian could win to see the inside of his crosse He might sit down by the River of Babel and there pen songs of praise to God even praise for this that he hath been afflicted O it is comfortable to the Christian that Christ hath gone to heaven by the way of the cross that his blessed feet hath troden that way and that his precious lips hath drunk of that cup. But to come to the words we told you that there was five things in the words to be considered First that here was an excellent exâ—ortation given to the people of Israel and Samariah which in short is this Hear the voice â—f the rod and who hath appointed it and from this exhortation ye may take notice of these five things First That every cross and sad dispensation which a Christian meets with it hath a voice and language in it therefore sayes he hear the voice of the rod as if he had said take notice what the Rod sayes and what it cals for from you The second thing to take notice of from this command and exhortation is this that it is the duty of a Christian to observe give obedience unto what the Rod speaks aâ— cals for therefore is the command given forth hear the voice of the rod. The third thing that we take notice of from this command is that there is a great unwillingness in persons to hear what the Rod speaks and therefore the command is put home hear the voice of the rod. Fourthly take notice of this that the voice of the Rod and the voice of him that hath appointed it are one and the same very thing therefore these two are knit together hear the voice of the rod and of him who hath appointed it There is this lastly which we would have you taking notice of from this command and exhortation It is a great point of spiritual widsom for a Christian to take up and hear the voice of the Rod therefore it is said the man of wisdom shall see thy Name It is not every man that can take up what the Rod speaks it is only the man that is indued with much heavenly wisdom from God Now as for the first thing that we spake from the words viz. That every rod which a Christian meets with it hath a voice in it Before I speak to this I would have you to take along these considerations First It is a singular and most remarkable step 〈…〉 he good will of God when he doth manifest the â—eaning of a rod to a person or a people Job â—3 16. He openeth the ears of men and sealeth â—heir instruction which is brought in as a singuâ—ar favour from God that is he makes them â—o know what the rod speaks Elihu puts such 〈◊〉 note of mercy upon this that he thinks it 〈◊〉 〈…〉 p to delivery from the rod He delivers the â—oor from affliction how is this that he opens their â—ars and seals their instruction it is when God makes a person to take up the meaning of the Rod for when he makes them to understand â—he voice of the Rod it is half a delivery from â—he Rod do you not know this that when the 〈…〉 se of a disease is known it is half healed So when the end that God hath in sending rods is known and taken up we may say it iâ— half â—emoved Secondly The Christians of old hath taken much pains to know the voice of the Rods that they meet with as iâ— clear from 2 Sam. 21. 1â— where the land of Israel being three years under famine David went and enquired the cause of that Rod and it is likewise clear from Job 7. 20. where Job is exceeding desirous to know why God set him up at a mark for his arrows and that he was become a burden to himself Thirdly We would have you to take notice of this that it is exceeding anxious for a tender Christian to be under a silent Rod to be under such a dispensation that he knows not the language of it this is clear in Job 3. 23. where Job makes this the capestone of his sorrow that his way was hid that is he knew not what was the reason of Gods contending with him after such a way as likewise it is clear in Job 10 2â— where Job is put to propose that question to God Shew me wherefore thou contendest with me The fourth Consideration that we would have you taking along with you is this It 〈◊〉 exceeding hard for a Christian to profite by a Rod till once he take up the meaning of it and I shall give you these three grounds why it is so hard for a Christian to profite by a Rod till he know the voice and meaning of it First Because it is hard for a Christian to win to submission to the Rod till he know the voice of it it is the
knowledge of the meaning of the Rod that makes a Christian cry out I was dumb and opened not my mouth Secondly Because as long as the meaning of the Rod is hid from a Christian he knoweth not what remedy to go about to deliver himself from that Rod but when he knoweth the reason of Gods contending with him he hath a clear way before him how to win out from the crosse Thirdly This is the reason why a Christian cannot profite by the Rod till he know the voice and meaning of it he cannot win to a solide closing with this â—ruth that God is in the Rod till he win to â—he knowledge of the voice of the Rod in some measure there is nothing will help a Christian more to cry out God is in the Rod than this his knowing the reason of Gods contending with him There is this fifth Consideration that we would propose a Christian may be long under a Rod before he know the voice and language of it we conceive this is clear in 2 Sam. 21. 〈◊〉 2. where the land of Israel is under three years famine before David could take up the reason of Gods contending with them It is not to be supposed but David had made frequent supplications to God for understanding the meaning of that Rod and yet there are three years interveening before he can know it The last Consideration that we would propose unto you When a Christian wins to take up the voice and language of the Rod he ought not to delay but presently go about and answer it this is clear in the practice of David when he knew the reason of Gods contending with him he immediately sets about to remove it I confesse it is a fault amongst many they are more desirous to have their crosses removed then to have their crosses sanctified unto them some prayeth to have the bitterness out of the crosse more than to have the bittenesse of 〈◊〉 removed out of the crosse Now in speaking to the first thing in the words viz. That every Rod and Dispensation of God hath a voice and language in it I shall speak a little to these four things First How a Christian may win â—o take up the meaning of the Rod in particular afflictions Secondly I would speak a little to some mistakes in taking up the voice and language of such a Rod and afflicting dispensation Thirdly I would speak to this how a Christian may be helped to give obedience to the voice of the Rod. Fourthly I shall speak a little to eight or nine special voices which the Rod oftentimes hath As for the first of these viz. how a Christian may win to take up the meaning of the Rod and sad Dispensation I shall prescribe unto you these six wayes First Be making serious application to the throne of grace that God would give you light concerning such a Rod This is remarkably clear in that instance in Gen. 25. 22. where Rebecca being under such a particular Rod and she knew not Gods way in it therefore she went and enquired of the Lord and she received a particular and distinct answer to her case and it is also clear in the practice of David 2 Sam. 21. 1. Israel being under a Rod of famine David went and enquired of the Lord concerning the meaning of it and he met with a distinct answer And this is likewise clear in Job 10. 2. where Job being in the dark concerning the meaning of the Rod he desires that God would show him wherefore he contends with him I will tell you seven sad cases which a Christian may be put to of which Christ is an excellent resolver The first case which a Christian may be put to which Christ hath exceeding good skill to resolve and it is that Song 1. 7. Tell me O thou whom my soul loveth where thou feedest where thou makest thy flocks to rest at noon c. When a Christian knoweth not where Christ is feeding to go to him he will sweetly resolve that question for ye may know this a Christian may be brought to these two steps of disertion First Christ may be gone and secondly ye know not in all the world where to finde him as in Joh. 20. 13. in that instance of Mary and in Job 23. 3. Job hath not only lost God but also he knoweth not where to finde him The second case which Christ hath exceeding good skill to resolve is this Who is the Lord that I may believe in him That case or question which the blind man was put to Joh. 9. 36. O will not Christ sweetly resolve that question Is there any person that hath this question Who is Christ that I may believe in him The third case or question which Christ hath exceeding good skill to resolve Good Master what shall I do to inherit eternall life Is there any here that is put to that question go to Christ and he can sweetly solve it you The fourth question which Christ can best resolve is that question which Paul had What wilt thou have me to do The fifth case in which it is best to go to Christ to get it resolved when a person is brought to this strait I know not the mind of the Lord go to God and humbly ask O why am I thus There is this sixth case and it is Job 7. 20. I have sinned and what shall I do to thee O thou preserver of men When thou art put to this case Christ can answer it sweetly thus Only acknowledge thy iniquity The last case which Christ can sweetly resolve is in the word before the Text Wherewith shall I come before the Lord If thou be put to this question no answer can be given unto it but this The sacrifices of the Lord are a broken a contrite heart Now this is the first way how a Christian may win to know the voice and meaning of the Rod even to make serious supplication to God that hee would make known to them his Name There is this second way by which a Christian may win to know the voice and meaning of the Rod if the Rod was timed to thee when thy heart was under much distance from God that probably is the meaning of the Rod It is good for thee to draw near to God or if the Rod be timed unto a Christian when hee is much taken up in pursuit after the things of the world and if thy Rod tryst thee when thou art under much formality in going about duties then by all appearance that is the voice of the Rod to thee to stir up thy self to take hold on God So if a Christian would win to know the meaning of a Rod let him compare his present frame with the timing of the Rod unto him The third way how a Christian may win to know the voice and meaning of the Rod is by reflecting on the manner and circumstances of the Rod for this is certain the sins of a