meaning of the Rod. The fourth great mistake of the voice and language of Gods threatning Rod is for a person to think Religion but vanâ—iy and an empty thing under the crosse a Christian may be brought to this Now I would not give a plack for godliness it is nothing worth at all as is clear from Psal. 73. 13. when he takes notice He was plagued every morning and the wicked was in prosperity about him he cryes out verily I have washed my hands in innocency and cleansed my heart in vain Yea it is hard for a person not to cast at Religion when God is contending with him O it is hard to have a great respect unto the wayes of godlinesse under the crosse There is this fifth mistake under the crosse and it is to dispute the fellowship a Christian hath with God according to that word of Gideon Judges 6. 13. If the Lord be with us how then is all this evil come upon us The Christian will cry out I cannot reconcile Gods heart and his hand I cannot reconcile love in God and his being with me and this cross and Rod. Now thirdly I would speak a little to this how a Christian may be helped to obey the voice of the Rod and we conceive if you will take along these things with you ye may be helped to obey what the rod cals for at your hands And first then if the rod call for the mortifying of such a particular lust and idol it is encumbent for you presently to sit down and bring up your hearts to a spiritual detestation of such an idol that if God be punishing you for your idols ye must subscribe a bill of divorce to them and cry out What have I any more to do with idols and say to them Get you hence and cast them away to the moles and to the bats There is a second way or help how a Christian may win to the obedience of the voice of the Rod and it is if the voice of the rod be for the mortifying of such an idol I intreat you sit down study the disadvantages of such an idol and study also what hazard there is by keeping thy soul constantly knit to it that when the voice of the Rod is this to thee O quite such an idol or such a Delilah thou must then study to know what it is to thy disadvantage to keep such an idol and what it is to thy advantage to quite it I confess there are some that their idols are mortified to their light before they be mortified to their affections yea there are some they have a constrained mortification their idols are mortified and die to them before they be mortified to their idols Thirdly If the voice of the Rod be this stir up such a grace and be much in the exercise and practice of it then I say study to know that there is as much spiritual advantage in the real and spiritual exercise of such a grace as ye can lose by all the Rods ye can meet with Is it not certain that Job gained as much spirituall advantage by the exercise of his faith and of his patience yea much more than in losing all the things which he lost if a Christian once knew that his riches consisted in the exercise of his grace there would not be a rod sent for the tryal and exercise of his grace but he would take it chearfully in his arms The fourth way how a Christian may be helped to win to obey the voice of the rod and it is If the voice of the Rod be for the tryal of thy predominant grace for the exercise of it then I say consider this that the tryal and exercise of thy predominant grace by the Rod it shall have if it be sanctified a glorious and excellent issue and peace it is the Rod that hath most noble advantages that is immediatly errected for the tryal of thy predominant grace The sixth way how a Christian may win to obey the voice of the Rod and it is If the voice of the rod be that thou should set about the exercise of such a duty then endeavour seriously that all impediments and lets to that duty be laid aside as if the crosse call for the exercise of faith or if the cross call for the exercise of prayer then I say remove all things which may be impediments to hinder thee from the exercise thereof or from the exercise of â—aith Leave as it were thy servants and thy asses at the foot of the mount and go thou up and sacrifice all thy idols and lusts The seventh and last way how a Christian may be helped to win to obey the voice of the Rod If the voice of the rod be to be much in the exercise of such a duty then study to have the luster of that duty and the beauty thereof commended unto thee O but prayer is a thing which doth much good to us I think this is the reason why God hath contended with many he would make duties sweet to them and he would make sin bitter Now the fourth thing that I shall speak a little unto is to what ought to be a Christians duty while he is walking under a silent Rod and knoweth not the voice of it and I would give you these five diâ—â—ctions how a Christian should carry himself under a silent Rod. First he would know God to be just though hee knoweth not for what he contends with him Secondly he would be serious in making supplication to God to know the distinct meaning of such a Rod I confess sometimes we take the rod to be silent because wee cannot hear the voice of it but oftentimes the silence of the rod is from this that wee know not the voice of it and we hear it not though he speak to us in an â—â—dible language but if a Christian be under a silent Rod it becomes him then to go to God with this I have sinned I will do so no more shew me wherein I have offended There is this third direction which I would give to a Christian under a silent Rod he would be serious to know what is the reason of Gods keeping up his mind from him in such a Rod I say when the rod is dark and the crosse is silent it is suitable then to say What is the reason of this that God doth not let me understand the voice and language of the Rod I confesse there may be sad things hinted at when God puts a Christian under dark and dumb crosses however although it be so I think it is good for us to be walking submissively in the dark for hee will guide the blinde in the way that they know not sometimes it is better for us to have dumb and silent crosses than to have a speaking crosse The fourth direction The Christian would study to bring his heart to a tender and spirituall frame for sometimes our not understanding the voice
should be so many whicâ— should stop their ears are there not some 〈◊〉 whom Christ hath piped and they have n 〈…〉 danced And now he is beginning to mourn 〈◊〉 you and Oh will ye not lament I would s 〈…〉 this to you the day may be approaching wh 〈…〉 Glasgows rods shall be preachers and its cross 〈…〉 Teachers from the Lord. Yea God is begi 〈…〉 ning to preach that word to you which is 〈◊〉 Jer. 2. 31. O generation see the word of t 〈…〉 Lord c. If ye will not hearken to God in t 〈…〉 voice and mouth of his Preachers he will se 〈…〉 a more severe Preacher unto you and ye sha 〈…〉 be forced to hear his voice I say look that t 〈…〉 contempt of Christ in his Rods in his Ordâ—nances and in his offers make not this pla 〈…〉 an Aceldama a field of blood and a Golgo 〈…〉 the place of dead mens skuls I say to you t 〈…〉 day may be approaching when yee shall me 〈…〉 with these six silent things from God Fi 〈…〉 when ye shall meet with silent rods when y 〈…〉 shall not know nor understand the language 〈◊〉 them when they shall speak to you in stran 〈…〉 and profound language which you shall not 〈◊〉 derstand Secondly when ye shall meet with silent God when you shall cry to him and 〈◊〉 will not hear you Thirdly when you sh 〈…〉 meet with silent and dumb Ordinances whi 〈…〉 shall not speak unto you Fourthly when 〈◊〉 shall meet with silent mercies that all the go 〈…〉 things he doth unto you ye shall not knoâ— the language of them Fifthly when you sha 〈…〉 â—eet with the sad lot of a silent conscience when ye shall not be reproved by it when ye 〈◊〉 but God shall give you leave to â—â—ll and deâ—art and not to return And lastly when ye â—â—all meet with silent commands with silent 〈…〉 eatnings and with silent promises that is 〈◊〉 shall never know what the promise cals for â—hat the threatnings cals for nor what the â—ommands cals for when he shall chastiâ—e you 〈◊〉 the dark and there shall be none to deliver â—ou and when there shall be none to plead â—our cause but a sin revenging God entering â—he lists with you when he shall say to them â—hat are left do not pray for this people not 〈…〉 ceed for them for they are the people up 〈…〉 whom I will have no mercy I may say by 〈…〉 ll appearance our judgement doth speak this 〈…〉 e hath spoken to us in the still voice of the â—ospel and he hath spoken to us in the whirle 〈…〉 d and yet he is in none of them But what 〈…〉 ow ye but God may the next time speak to 〈…〉 u closing himself in a circle of â—irâ— I have â—ometimes spoken that word to you awake â—â—ake O sleepers and call upon your God But to come to the words in this Chapter â—he Prophet hath been leading a sad processe against this people for the neglect of duties which were lying at the door and now we have in this verse the conclusion of it the scope whereof is this shewing the people that the Lord would send a more sharp message if they will not obey And in it there are four things considerable First we have an excellent exhortation given to hear the Rod and by it is not only meaned to take up what the Rod speaks but also Who hath appointed it Secondly There is that excellent Consideration to presse them unto it it is the Lord voice we may say that of the rod which wa 〈…〉 said of Herod in another sense it is the voice 〈◊〉 God and not of man Thirdly We have the people to whom th 〈…〉 Exhortations is given and it is unto the City that is to Samaria and to the bordering tow 〈…〉 thereabout now the reason why the Lords voi 〈…〉 cryeth unto the City rather than to the Countrey the reason of it is either this the City ordinarly hath most eminent tokens of the me 〈…〉 cies and respects of God which being abused makes God especially to contend with them or else because of this ordinarly most prophenity is broached within the City and do 〈…〉 vent it self thence into the Country accordiâ—â— to that word which is spoken of Jerusalem that from it Prophanity goes out into the Coun 〈…〉 or whole land The fourth thing in the words is the persons that will hear the voice of the rod or th 〈…〉 Lords voice and it is The man of wisdom sh 〈…〉 see thy Name or as the words may be rendered the man of substance or of substantial wisdom which speaks that it is one of the greatest fo 〈…〉 lies that is imaginable not to hear the voice o 〈…〉 the Lord and his threatning rod. The last thing in the words is the way h 〈…〉 the man of wisdom winnes to the right us 〈…〉 making and understanding the voice of the ro 〈…〉 and it is by seeing his Name now by the Namâ— of God may be either understood the seeing 〈◊〉 the Authority of God in his threatnings or by the Name of God may be understood His wisdom His peace His power His justice His so 〈…〉 raignity and His holinesse the man of wisâ—om shall see these five excellent Attributes of God shining into the Rod and in every sad disâ—ensation which he meets with and the reason 〈…〉 using that expression he shall see is to point 〈…〉 ot these certain and distinct discoveries which 〈…〉 e man of wisdom shall have by such a crosse Now having thus made plain the words unâ—o you there are three things which we shall â—â—eak a little unto from the scope before wee 〈…〉 me to the first thing in the words The first thing which we shall take notice of 〈…〉 om the scope is this That the slighting of 〈…〉 own duties is the fore runner of some sad 〈…〉 nd lamentable stroak from the Lord upon a â—erson or people these things which they know â—o be duties and yet they slight and disobey â—hem I say it is the fore-runner of some sad and 〈…〉 minent act of the displeasure of God to a perâ—on or people This is clear Luke 12. 47. That â—ervant which knoweth his lords will and prepares not himself neither doth according to his will shall be beaten with many stripes And that word in Jer. 5. 5. I will get me unto the great men and will speak unto them for they have known the way of the Lord and the judgement of their God c. yet it is said of these they have altogether broken the yoke and burst the bonds And what followes vers 6. Wherefore a Lion out of the Forrest shall stay them Rom 1. 21. 26. where they professed themselves to know And yet they glorified him not as God This is given as a reason That he gave them up to a reprobate mind to do things not convenient It is probable the impiety and
the occasion of that wofull 〈…〉 ll of lying unto the holy Ghost for we com 〈…〉 in in prayer and personate or counterseit re 〈…〉 ntment for these things which never before 〈…〉 s the grief of our hearts Oftentimes we speak 〈…〉 ny things with our lips ere we study to have 〈◊〉 hearts endyting these things that we speak 〈…〉 d likewise in the exercise of blessing prai 〈…〉 g him from the consideration of any great 〈◊〉 desirable mercy we do personate and feign 〈◊〉 from the consideration of these things which before we never made the matter of o 〈…〉 joy because they never were much the matt 〈…〉 of our consideration It were no doubt t 〈…〉 great advantage of the Christian in the exe 〈…〉 cise of prayer to be much taken up in the obâ—dience of that command Eccles. 5. 2. Be 〈◊〉 rash with thy mouth and let not thy heart be ha 〈…〉 to utter any thing before God for God is in hâ—â—ven and thou upon earth therefore let thy wor 〈…〉 be few Seldom doth the Christian talk 〈◊〉 speak with God but if he had as much grace 〈◊〉 to reflect upon it he may be convinced that 〈◊〉 is uttering things that are not fit to be spok 〈…〉 to God O to be studying that divine abrid 〈…〉 ment of our prayers which no doubt wo 〈…〉 make us to speak nothing before him b 〈…〉 what our hearts doth endite there is soâ—â—thing of this holden our in the practice of 〈◊〉 vid Ps. 45. 1. where he beginneth with th 〈…〉 My heart doth endite a good matter and then 〈◊〉 subjoyns My tongue is as the pen of a ready w 〈…〉 ter Our ora 〈…〉 y might be more refined 〈◊〉 confined likewise and it would be more e 〈…〉 ctual for the obtaining of our desires if 〈◊〉 were studying this O that our hearts mi 〈…〉 speak more in prayer and our tongues les 〈…〉 We through the multitudes of businesse p 〈…〉 duce multitudes of dreams to our selves Thirdly this is likewise requisit for a C 〈…〉 stian before he go to prayer to be studying 〈…〉 linesse to be endeavouring to have these fil 〈…〉 garments wherewith he is cloathed chang 〈…〉 with change of rayment he must puâ— off 〈◊〉 shoes off his feet because he is to go to stand 〈…〉 on an holy ground This was the commend 〈…〉 practice of that holy man David Ps. 26. 6. 〈…〉 ill wash my hands in innocency then I will com 〈…〉 ss thine altar O Lord. This is likewise clear 〈…〉 m Exod. 30. 18 19. where Aaron and the â—ns of Levi were to wash their hands and their 〈…〉 t in that brazen Laver that did stand betwixt 〈…〉 e Tabernacle of the Congregation and the Al 〈…〉 when they came neer to minister or bur◠〈…〉 ferings by fire unto the Lord We must like 〈…〉 se endeavor much to symbolize that practice 〈…〉 d to have our selves washen in that laver of 〈…〉 eneration and in that precious fountain that 〈…〉 pened in the house of David for sin and for un 〈…〉 annesse Zech. 13. 1. before we enter into 〈◊〉 Holiest of all What ornament is so sutable 〈◊〉 one that is walking unto that higher Palace 〈◊〉 that glorious ornament of holiness with 〈…〉 which we are rendred unacceptable to God 〈◊〉 with which we may with confidence and 〈…〉 duess go and serve him in his holy Temples 〈◊〉 doubt if the deep impression of that abso 〈…〉 holiness and purity of that Majesty with 〈…〉 om we are to converse when we go to 〈…〉 yer were engraven upon our spirits we 〈…〉 uld study to be like him for the foundation 〈◊〉 â—riendship and fellowship doth somewhat 〈…〉 d in a similitude of natures and in some 〈…〉 formity one with another And lastly when a Christian is going to 〈…〉 er he ought to be much in the considera 〈…〉 of that advantage and dignity that is to be 〈…〉 d in the exercise of this duty this would 〈…〉 e us more ardent and serious in the study o◠〈…〉 ormer and unlesse we superadd this to 〈…〉 est we cannot long continue in a constant 〈…〉 avour after the attainment of these three 〈…〉 er qualifications who are required of one that would approach unto God Now we shall shut up our discourse by sp 〈…〉 ing a little unto this what ought to be 〈◊〉 sweet companions of a Christian that is go 〈…〉 about the exercise of this duty in a serio 〈…〉 and not in a hypocritical manner I. He would study to have his spirit u 〈…〉 the deep impression of a Deity and â—ake 〈◊〉 this that he is talking with one before w 〈…〉 Angels these glorious and excellent spiri 〈…〉 doth cover their faces with their wings wh 〈…〉 no doubt doth point out that holy rever 〈…〉 that they have of him their long familia 〈…〉 and constant conversing with God hath no 〈…〉 moved that due and convenient distance w 〈…〉 they ought to keep with him And cert 〈…〉 were he known to us by none other Nam 〈…〉 by the Name of being merciful yet ough 〈…〉 to fear the Lord and his goodness O! 〈◊〉 much more he being made known and rev 〈…〉 to us by that great and terrible Name Jeh 〈…〉 by which he is exalted above all Names t 〈…〉 in heaven or in earth Phil. 2. 9. A 〈…〉 which is pointed out that infinite distanc 〈…〉 is betwixt God and us No doubt if th 〈…〉 pression of a Deity were with us it woul 〈…〉 move much formality that we use in pra 〈…〉 it would likewise remove much of our m 〈…〉 lief that we have in all our approaches 〈◊〉 him were we afraid lest that woful inseri 〈…〉 that Paul did discern to be engraven on 〈◊〉 tar at Athens to the unknown God were 〈◊〉 on us Alace I fear it may be engrav 〈…〉 most part of our devotions and likewis 〈…〉 wherewith Christ did challenge the peo 〈…〉 Samaria he may challenge many of us 〈◊〉 〈◊〉 23. And it may be written on our practice 〈◊〉 worship ye know not what we are as those 〈…〉 o bless an Idol And no doubt such sacri 〈…〉 es as these are as if we were offering swines 〈…〉 od and cuting off a dogs neck which are abo 〈…〉 ation unto God Esa. 66. 3. That should be the sweet companion of a Chri 〈…〉 n in this exercise of prayer the excellent 〈…〉 ce of humility we must put off our orna 〈…〉 s and cloath our selves with sackcloath and 〈…〉 ead ashes upon our head when we begin to 〈…〉 ak to him He that sits nearest the dust sits 〈…〉 rest the heavens We must be walking under 〈◊〉 impression of this that we are not worthy 〈…〉 lift up our eyes to heaven And with holy 〈…〉 raham upon whose effigy this was engraven 〈…〉 mes 2. 23. That he was a friend of God when 〈◊〉 begins to talk to this glorious and incom 〈…〉 hensible Majesty
〈…〉 l the Christian and that is self love which 〈…〉 entimes he falleth into after his enjoyments 〈…〉 d this evil certainly doth break off many of 〈◊〉 enjoyments to the disadvantage of the 〈…〉 istian and hinders him to exercise himself 〈◊〉 that grace of true love which always we 〈…〉 ght to be keeping in exercise because it is 〈◊〉 oyl by which ouâ— chariot wheels must 〈…〉 ve swifter and be as the chariots of 〈◊〉 Now for that which we proposed viz. how 〈◊〉 Christian may be helped to keep his enjoyâ—â—nts which he hath attained to by prayer 〈…〉 e shal only propose these two things 〈◊〉 Be 〈…〉 ch in the exercise of watchfulness after your 〈…〉 rgements that ye enter not into temptation 〈…〉 d 2. be much in the exercise of humility 〈…〉 t when grace lifts you up ye may not lift 〈…〉 ur selves O but a Christian that walketh al 〈…〉 ys with his feet towards the earth and doth 〈…〉 er mount an hand broad above it he wal 〈…〉 h most safely I know nothing to keep your 〈…〉 joyments in life and to keep you from snares your enjoyments so much as the grace of 〈…〉 mility but we need not insist long iâ—â—elling 〈…〉 n how ye shal maintain your enjoyments 〈…〉 re are alace so few of them in these days 〈…〉 en were ye in heaven Or when was hea 〈…〉 brought down â—o you in a manner If the 〈…〉 of us did now behold Christ we 〈…〉 uld not know him it is so long since we 〈◊〉 him O precious Christ how much is he 〈…〉 dervalued in these days I think if such a 〈◊〉 position as this were possible that if Christ would go down to the pit to those damned p 〈…〉 sons that are reserved in everlasting chains 〈◊〉 preach that doctrine unto them Here am I 〈…〉 ceive me and ye shall obtain life we questi 〈…〉 whether obedience or admiration would 〈◊〉 more their exercise Would they not bind th 〈…〉 command as a chain of gold about their neck 〈…〉 But know it ye that refuse him now â—râ— lo 〈…〉 he shall refuse you Oh! when shall that p 〈…〉 cious promise that is in Zech. 8. 21. be accoâ—plished And the inhabiâ—ants of one city shalSpanâ— to another saying Let us go speedily to pray 〈…〉 fore the Lord and to seek the Lord of hosts I 〈◊〉 go also Or as the word may be rendered 〈…〉 tinually O! when shall such a voice be he 〈…〉 in this city of Glasgow Seeing our breth 〈…〉 above sing without ceasing let us pray wit 〈…〉 ceasing And to you that prayes I shall 〈◊〉 this word ye that fervently pray without 〈…〉 sing it is not long before ye shall sing with 〈…〉 ceasing and without all interruption SERMON I. 1 Thes. 5. 17. Pray without ceasing REal godliness is so intire and undivi 〈…〉 a thing and the parts of it are so in s 〈…〉 rably knit and linked one with anoth 〈…〉 and cannot be paâ—ted that it is like Ch 〈…〉 coat that was without seam that it could not 〈◊〉 divided and except the whole fall to us by 〈…〉 vine lot we can have no part nor portion 〈◊〉 it and were this more solidly believed 〈◊〉 imprinted upon our hearts the insepar 〈…〉 connexion and near cognation that is amo 〈…〉 〈◊〉 the graces of the Spirit we should not be 〈◊〉 partial and divided in our pursuit 〈◊〉 after 〈…〉 em separating those things which he hath joy 〈…〉 d together which oftentimes is the occasion 〈…〉 at our nakedness and deformity doth appear 〈…〉 ither should we if this were believed be so 〈…〉 on satisfied with our attainments but in a 〈…〉 nner should be entertaining an holy oblivi 〈…〉 and forgetfulness of all that we have pur 〈…〉 ased and put by our hand and should be pas 〈…〉 g forward to these things that are before till 〈…〉 ce we attain to that stature of one in Christ. 〈…〉 d till grace have its perfect work and want 〈…〉 thing we can never be constant Amongst all 〈…〉 e graces of the Spirit which a Christian ought 〈…〉 gorously to pursue after this grace of prayer 〈…〉 not amongst the least it is that which keep 〈…〉 all the graces of a Christian in life and vigor 〈…〉 d maketh us fat and flourishing and bringing 〈…〉 th fruit in our old age and except the Chri 〈…〉 n be planted by that wall his branches 〈…〉 ll never climb over the wall Who is the 〈…〉 ristian that groweth like a palm tree and doth 〈…〉 rish as the cedar in Lebanon Is it not he that 〈…〉 lanted in the house of the Lord which is a 〈…〉 se of prayer And we conceive that the foun 〈…〉 ental cause why grace and the real exer 〈…〉 of godlines is under such a woful remark 〈…〉 e a decay in these dayes it is want of obedi 〈…〉 e unto this great commandment Pray with 〈…〉 ceasing Were we dwelling fourty dayes in 〈◊〉 Mount with God our faces should shine and 〈◊〉 should be constrained to cast a vail over them 〈…〉 re we entertaining a holy and divine corre 〈…〉 ndancy with heaven by this messenger of 〈…〉 yer we might be tasting of the first fruits of that Land 〈◊〉 off Prayer is one of th 〈…〉 faithfulâ— messengers and spyes which a Christi 〈…〉 sends forth to view the promised land 〈◊〉 which alwayes doth bring up a good report 〈◊〉 on that excellent and glorious land O w 〈…〉 went ye to the brook Eschol by the exercise 〈◊〉 prayer and did cut down a branch with a 〈…〉 ster of g 〈…〉 and were admitted to beh 〈…〉 thâ—â— land which is the glory of all lands 〈◊〉 the 〈…〉 st of which doth grow that tree of 〈◊〉 which 〈…〉 s twelve manner of fruits every y 〈…〉 O what a land suppose ye it to be wherein 〈◊〉 twelve â—arvests every year Alace we 〈…〉 st 〈…〉 ned in our desires which makes us 〈◊〉 〈◊〉 our enjoyments May not we blush 〈◊〉 be ashamed that the men of the world 〈◊〉 〈◊〉 their desires as hell and as death 〈◊〉 〈◊〉 Give give after these passing and t 〈…〉 〈◊〉 â—â—nities of the world and that Christ 〈…〉 should not be provoked to enlarge their 〈◊〉 〈◊〉 heaven and as the sand by the sea s 〈…〉 〈…〉 i these things that are more high and 〈◊〉 â—iâ—â— in their nature 〈…〉 d are moâ—â— fuitful 〈◊〉 advantageous in their enjoyments We 〈◊〉 ignorenceis is the cause of our flow pursuit 〈◊〉 these things and ignorance in men of the w 〈…〉 is the occasion of their swift and vigorous 〈…〉 suit after these endlesse and passing vaniti 〈…〉 this vain and transient world We did at the last occasion speaking 〈◊〉 these words speak somwhat to that which 〈◊〉 obstruct a Christians liberty in his secret re 〈…〉 meâ—â—s and conversing with God so that 〈◊〉 door of access is oftentimes shut upon him 〈◊〉 he hath not the dignity conferred upon h
Hanna w 〈…〉 heard in her prayer and supplication beca 〈…〉 her countenance was no more sad and certainly when our prayers have such a return then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you then y 〈…〉 may be perswaded of this that your pray 〈…〉 are heard this is clear where it is twise 〈◊〉 peâ—â—ed Joh. 14. 13 14. Whatsoever ye ask 〈…〉 my name you shall receive it believe it 〈◊〉 can deny you nothing that you seek from him if you ask in faith Now that which thirdlie we shall speak upon the return of prayer it is to these things which doth obstruct the hearing of our prayers why they are not answered by him so that oftentimes when we pray to him he shutteth out our prayers from him and covereth himself with a cloud so that our prayers cannot passe thorow O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. which trulie is worthie to be engraven on our hearts Lift up thy prayer c. which doth import that it was a weighty thing which would require much seriousnesse in going about it I say if that worthie counsell were obeyed we should not have need to propose these obstructions and to complain of Gods wayes Now we shall speak to these obstructions which hinders us First hypocrisie which we have in the exerâ—ise of prayer O but we pray much with our â—â—dgement when we pray not much with our â—ffections that is our light will cry out crucifie such a lust and our affection will again â—ry out hold thy hand it is a difficultie to have â—he spirit of a Christian brought such a length 〈◊〉 to have his judgements and affections of like â—easure and extent Job giveth this as a reaâ—on why God will not hear a hypocrites prayer â—ob 27. 10. even because he is not constant there 〈◊〉 a woful disagreeance betwixt what we speak â—â—d what we think We speaking many things â—ith our mouth which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner our affection is a protestation a 〈…〉 inst the return to many of our prayers Our 〈…〉 ols are so fixed in our hearts that we spare 〈…〉 gag the King of our lusts thogh there be given out a commandement from the Lord to destroy all these and it may oftentimes speak thâ— the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command There is a second thing which obstructs th 〈…〉 exercise of prayer and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty this is clear in James 4. 3â— You ask and receive not because ye ask am 〈…〉 that you may consume it upon your lusts Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer That glorious and inconceivable attribute of God of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of theâ— also it hinders much our return of prayer certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse and all along 〈…〉 it doth no doubt marvelously obstruct t 〈…〉 answers of our prayers Now the last thing that we shall speak up 〈…〉 the return of Prayer shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered and that he h 〈…〉 received a return from the Lord believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this that he should condescend to hear our prayers That such a glorious and infinit Majesty should in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him And there are these five advantages th 〈…〉 a Christian may have from this First it is an excellent way to keep the grace of love in exercise this is clear in Psal. 116. 1. I love the Lord because he hath heard the voice of my supplications O but love in some hath eminently taken fire when they have reflected upon this that their prayers are heard There is this second Advantage that a Christian hath It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice therefore will I call upon him as long as I live I am perswaded of this that our little exercise in prayer doth much proceed from this that we wait not for a return of prayer and therefore oftentimes it is so that we do not receive a return Believe me there is more â—oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard than we will have in the exercise of many prayers that we pray There is a third Advantage that a Christian hath from the return and answer of his prayers it is an evident token from the Lord that â—is prayer is accepted by him when a Christian can read his reconciliation by the gracious returns of his prayer and that he is in a gracious â—stâ—te and condition and O! is not that a great Advantage We confesse God may hear the prayers of the wicked for mercies that are common but the hearing of a real Christians prayer both in mercies common and speciall proveth that his person is accepted by God For 〈…〉 e must be accepted of him through Jesus Christ before that he can have pleasure in our 〈…〉 crifice and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer Now I am perswad 〈…〉 that I am begotten unto a lively hope because 〈◊〉 hath heard the voice of my supplication Iâ— manner it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers n 〈…〉 this it may be sufficient to uâ—ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ And O may 〈◊〉 this argument provoke you to love him There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer It is a compendio 〈…〉 way to make us desist from the
consider of them and lay them to heart The first consideration is this I think many of us may be afraid that the devil dwels and keeps possession in many of our hearts anâ— alace He is like to be a possessor of some 〈◊〉 them perpetually I will give you five evidences of one that by all appearance the devil hath his heart And now I charge yo 〈…〉 O Atheists in the Name of our Lord and Saviour precious Christ that ye would exami 〈…〉 your selves by them First Was never one 〈◊〉 you convinced to cry out that word Psal. 25 11. For thy Names sake O Lord pardon mine iniquity for it is great I say to such persons th 〈…〉 was never convinced to cry out this and we 〈…〉 never convinced of the hard difficultie to w 〈…〉 to the right keeping of your hearts by all appearance the devil hath-your hearts in keeping for these whose hearts are in the hands of th 〈…〉 devil they are never sensible of their lost esta 〈…〉 Secondly These who never wan to make us 〈…〉 of Christ that is a token that the devil hath their hearts in keeping There is many of 〈◊〉 who is convinced of the vanity of our ido 〈…〉 but yet alace many of us drowneth our convictions with the sin of tippling and buries them in the sepulchre of drunkennesse but believe it if ye go on so and continue therein God will plead with you for the samin The third evidence one that hath a silent hardned and deceiving conscience and whose conscience is silent By all appearance the devil hath that persons heart in his hand for the devil intiseth many to sin with greedinesse and will make their conscience not to reprove them so that they delight in no better for he hath taken away the tongue of their conscience so that it cannot speak But believe it the day is coming when your conscience shall be the greatest foe and enemy that ye can or shall have and believe it there are many of you here who hath your hearts so hardened as those that are mentioned Ephes. 4. 17 18. Who walk in the vanity of their own mind having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts Your conscience when it is cauterized it will not speak to you although ye would commit that damnable sin against the holy Ghost And yee think your selves well enough when it doth not reprove you But alace yee sleep with a false witnesse in your bósome it hath many alluring delusions but one day the words of it will be as sharp as swords it will cry Peace peace when behold sudden destruction It will make you sleep sound for all the danger that is hanging above you You walk many of you adding drunkennesse to thirst O atheists What will ye do when that day shall come upon you when these two books shall be opened First the book of your wanderings and backslidings in which a hudge innumerable troup of sins are written and secondly the book of your consciences and there shall be nothing read out of that first book but thy conscience shall confirm it with Amen The second consideration is that if ye were to live eighty years and though ye would weep and mourn fourty of these years perpetually if it could be possible and pray other fourty of these years yet all that would be for nought if ye will not give him your hearts Believe me if ye give not him your hearts that sentence shall be pronounced upon you Depart Oh! will ye not give him your hearts who ought to have them both by Creation and Redemption The third consideration is did ye ever finde any difficulty to believe or to pray or to love God Ye may be perswaded of it that ye are sleeping under a dangerous delusion that ye think ye are going and shall go to heaven when ye shall be thrust down to hell I would say this There hath been much joy amongst the â—evil and his angels for the success which he â—ath had in Glasgow he hath purchased many 〈…〉 rpers to himself to sing that cursed song 〈◊〉 〈◊〉 not far from victory I think we may tu 〈…〉 〈…〉 at word in another way which Christ said to his Disciples There is one of you twelve th 〈…〉 shall betray me I think he may say other wise of us eleven of each twelve that are here wil 〈…〉 betray me O! it is sad that the Son of God even precious Christ should have so many betrayers amongst us O therefore give Christ your hearts Did ye never read that of Mat. â—5 〈◊〉 there was five wise virgins and five foolish and if there be of Professors that shall be rejected alace what shall come of you that never knew him And if the righteous scarcely be saved O what shall the ungodly and sinners do The fourth consideration is I would propose these three things unto you First What is the cause O atheists that ye cannot endure hypocrisie why ye cannot look upon Christians The cause is You hate not onely the Image and Picture of Christ but the very substance of Christ Why hate ye not the rest of sins as well as hypocrisie It is because the rest of sins looks rather like the devil and therefore ye love them but hypocrites seem to have something of God in them therefore ye hate them Secondly O atheists do ye believe that there is a heaven and a hell and an eternity of pain and a day of judgment If ye believed those things yee would not be so prophane Thirdly Did yee ever finde any delight in praising and commending of him Your hearts saith no and your practice saith no O wo wo to you eternally The fifth consideration is the day is approaching when the least iniquity shall be preached in the hearing of angels and men that ever ye committed there shall not a joâ— of sin be passed by and of all sinners the hypocrites shall have the saddest countenance because they shall be disappointed of a joyful end and lose the opinion of the Saints which will make them to look with a sad countenance in that day A hypocrite will be more moved for the lose of the approbation of the Saints then for the lose of divine approbation O! know and consider these three things First Know that all your iniquities shall be read in the hearing of angels and men The very thoughts which you have had at midnight shall be known What will be your thoughts then O atheists in that day Secondly Know that hypocrisie may win easily through the world under the name of grace but in that day there shall be a clear distinction made It is hard to rid marches betwixt hypocrisie and grace but God shall take your visorn off your face and let you be known and ye shall get the name which ye deserve O hypocrites Thirdly know That wo shall
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
vengeance of the Law Chr 〈…〉 is the best friend and the most terrible fo 〈…〉 The second disadvantage is yee shall be eternally shut out from the enjoyment of the bleâ—sed company of Angels and from the souls 〈◊〉 just men made perfect and O therefore meditate and consider upon this what it is to b 〈…〉 separated from the Father the first person 〈◊〉 the blessed Trinity and from the Son the second person of the blessed Trinity and fro 〈…〉 the holy Ghost the third person of the bless 〈…〉 Trinity and from all the blessed society whi 〈…〉 are in heaven And the last disadvantage is 〈◊〉 shall be kept under these everlasting chain even all of you which will not give your hea 〈…〉 to Christ. If ye be not under this everlasti 〈…〉 chain of love ye shall be under these everlaâ—â—ing chains of wrath I suppose if the most sto 〈…〉 hearted sinner here if he could but a mo 〈…〉 hear the screighings of the damned if it we 〈…〉 granted to him he would not delay to give h 〈…〉 heart to Christ. The last Consideration is O consider these i 〈…〉 finit eternal and unchangeable advantages th 〈…〉 those have which gives their hearts to Christ 〈…〉 we conceive if all the Angels in heaven wou 〈…〉 preach together upon the unspeakable blesseâ—nesse of the Saints in heaven they would a wayes close their sentence with this It is u 〈…〉 speakable joy which attends those that are aâ—mitted to that blessed life There are five thin 〈…〉 which are unchangeable to Christians and 〈◊〉 things which are unchangeable to reprobate 〈…〉 There is this first which is unchangeable 〈◊〉 the Saints I mean not here their communi 〈…〉 with God shall be unchangeable for after â—hey shall win to heaven they shall be under a 〈…〉 ontinual and blessed emanation of Christs pre 〈…〉 ce Secondly They shall have an unchange 〈…〉 le love A Christians love while he is here is 〈…〉 e unto the Moon subject to many vicissitudes 〈…〉 d alterations but afterward when they 〈…〉 ll be in heaven their love shall be unchange 〈…〉 le Thirdly His holinesse shall then be un 〈…〉 ngeable when once he shall put on the robe 〈◊〉 Christs righteousness he shall then sing that 〈…〉 g O Death where is thy sting And O 〈…〉 ve where is thy victory Fourthly praise 〈◊〉 God shall be unchangeable O what a plea 〈…〉 t sight shall it be to see the souls of just men 〈…〉 de perfect with harps in their hands sing 〈…〉 g these pleasant songs unto God most sweet 〈…〉 Alelujah to him that sits on the throne and to 〈…〉 e Lamb which lives for ever their tongues is 〈…〉 de like the pen of a ready writer there is not 〈…〉 h a complaint uttered by Moses in heaven 〈…〉 am a man of slow speech neither doth Jeremiah 〈…〉 w complain I am a childe and cannot speak 〈…〉 fthly desires after God shall be unchangeable Christian while he is here below will desire 〈…〉 od now and within a little while he will de 〈…〉 e his idols but then when he shall be above 〈…〉 s desires after God shall be unchangeable And upon the contrary there are five things 〈…〉 changeable in the lot of a reprobate and of 〈…〉 se that will not give Christ their hearts 〈…〉 st their separation from God shall be un 〈…〉 ngeable when once they shall go down in 〈…〉 the pit there shall be no hope of coming up 〈…〉 in Ah! ye would think upon this what a life shal it be to be under eternal excommunâ—cation from Christs presence O but if ye kneâ— Christ and believed what a One he were 〈◊〉 would close with him Secondly the reprâ—bate shall have an unchangeable sorrow O 〈◊〉 may be sad when the vengeance of God shall 〈◊〉 squizing the marrow out of his bones anâ— when he is eternally shut up in these horribâ—â— flames and out of them to have no redempâ—â—on Thirdly reprobates they shall have an 〈…〉 changeable hatred against God and God sh 〈…〉 have an unchangeable against them and I caâ—not wish a greater misery to any then 〈◊〉 Christ to have an unchangeable hatred agai 〈…〉 them Fourthly Ye that are alients fro 〈…〉 God ye shall sin unchangeably ye shall ne 〈…〉 cease to sin and ye shall never cease to be to 〈…〉 mented on these two eternity shall be spe 〈…〉 Lastly Your inward anxiety and tortering consciences shall be unchangeable that wo 〈…〉 shall never dy but shall eternally gnaw yo 〈…〉 consciences Now what shall we say more we have 〈◊〉 life and death before you and whither of th 〈…〉 will ye imbrace O that you would imbr 〈…〉 Christ even precious Christ and give o 〈…〉 your hearts to that blessed Lord It is like 〈◊〉 these dayes that the devil hath purchased 〈◊〉 ny Harpers to himself to sing that song I 〈◊〉 not far from victory the curse of a cruci 〈…〉 Saviour shall eternally come down upon 〈◊〉 heads of these that will not give their hearts Christ and to you that will give or hath g 〈…〉 your hearts to Christ the eternal blessing Christ shall come upon your heads Behold day is coming O Atheists when ye wo 〈…〉 â—ive ten thousand worlds for one invitation of â—he Gospel again and ye would be content to 〈…〉 I de ten thousand years in hell for one preaching and it shall be denied to you O! thereâ—ore do not withstand Christs offers take him 〈…〉 e will get him for a look and know that if ye â—ill not love him now his heart shall burn â—ith hatred against you and one day ye shall 〈…〉 rse your cursed hearts for that hatred ye bare 〈◊〉 him Now to him who intreats you to im 〈…〉 ce his offer be praise SERMON VIII Micah 6. 9. The Lords voice cryeth unto the City and the man of Wisdom shall see thy Name hear ye the Rod and who hath appointed it IT is a question that is hard to determine whether the greatnesse of God or the condescendancy of God be the greatest mystery 〈…〉 t O! when both these are put together they 〈…〉 ke up a matchlesse mystery What is more 〈…〉 eadfull then power which cannot be resisted 〈…〉 d what is more terrible than wisedom from â—hich nothing can be hid And yet what is more 〈…〉 eet than the love wherewith he hath loved 〈◊〉 and the unchangeablenesse thereof which 〈…〉 o th cut off all suspition I would only say this 〈…〉 o you God hath been speaking to you di 〈…〉 se wayes and by different things and as the â—postle speaks There are many voices in the 〈…〉 rld and every voice hath its own signification 〈◊〉 I may say there is not a voice by which God speaks to you that needs to be a Barbâ—rian speaking in an unknown tongue I confesse it is sad that when God cond 〈…〉 scends to speak unto us in so many differe 〈…〉 wayes that there
which practises and not the Christian which knoweth to whom the promises are made Would ye know the Christian which hath a right to the promises It is not the Christian which knoweth his duty but it is the Christian that doth his duty This is clear in Matth. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in heaven I think if the promises had been annexed to knowledge of duties then doubtlesse Balaam had been in heaven it is not the knowing Christian but it is the practising Christian to who the promises are made The second Consideration to presse you to the exercise of known duties it is the Christian that is taken up in practising and not the knowing Christian that is blessed would ye know the blessed Christian It is not he that knows his duty only but it is he which knoweth his duty and doth it according to that word Joh. 13. 17. If ye know these things happy are ye if ye do them Where ye may see happinesse is annexed to doing and not to knowing I confesse if ye could speak your duty like an Angel and if ye knew the smallest command in Scripture to be a command lying at your door yet if ye do it not ye shall never be blessed O know it there are many knowing persons in hell to day The third Consideratirn to presse you to practise it is the practising Christian and not the knowing Christian that is approven and commended of God This is clear Song 7. 1. How beautifull are thy feet with shoes O Princes daughter c. Christ takes first notice of the Brides feet which is her practice and commends her from that believe it Christ commends a Christians feet more than his eyes that is his practice more than his knowledge It is the practising Christian which shall have that word spoken to him in the day of the Lord Well done good and faithful servant it is not said well known good and faithfull servant but it is said well done for if you know never so much and yet not practise it Christ will never commend you The fourth Consideration to press you to the doing of known duties it is not the knowledge put the practice of duties which will give peace to a Christians conscience if ye would know all the commandements in the Bible and yet never do one of them it is nothing it is not your knowledge that will give your conscience peace I say this to you many others knowing and their slighting of duty in one day will make their conscience roar like a Lion and they have nothing to answer it I say unto you O Christians if ye would have peace of conscience in the great and terrible day of the Lord then practise what ye know and desire to know what ye ought to practise The fifth Consideration it is the practice of your duty and not the knowledge of your duty by which ye rise up in conformity with God it is the practising of what ye know and not the knowledge of what ye should do that raises you up in conformity with him if ye know all that ye should do and do it not ye may be strangers to God in respect of conformity with him as if ye were meer ignorants I wish there were in these dayes lesse knowledge and more practice or rather I wish there were more knowledge and practice both together I think the Christians of this time sins against a witnes in heaven and a witnes against their own conscience I think there are some but few amongst us in these dayes that sinneth out of ignorance but I would say this the person that sins out of knowledge condemns himself but the person that sins out of ignorance the law condemns him There is this thirdly that I would say to you from the scope I would have you observing these six things concerning known duties And first many persons are more desirous to know what they should do then to do what they know Some persons cry out Wherewith shall I come before the Lord and the Lord may answer them with this Have I not shewed thee O man There is this second thing which I would have you knowing the question which shall be proposed to you in the great and notable day of the Lord it shall not be O man what knowest thou But it shall be O man what didst thou This shall be the question which Christ shall put home to you in that day What didst thou in thy lifetime and not what knowest thou in thy liftime Thirdly I would say this believe it A grain weight of sincerity and practice is worth a talent of knowledge it is better to practise as the weakest Christian than to know as the â—ost excellent angel not practising what we know Christ weight not our grace by quantity but by quality not by degrees but by the truth and reality of them I say if thou knew never so much a grain weight of sincerity and practice in Gods sight is more worth than it all If thou were as eloquent as Appollos and 〈…〉 s wise as Solomon and could ye speak with as many tongues as Paul and if ye knew and understood all mysteries yet if ye do not practise your duties it is all to no purpose Fourthly I would say this the slighting of known duties hath many sad disadvantages waiting upon them and I shall name these four unto you First The slighting of duties it is that which makes Christians weary in duties Is there any person here that slights duties at such such a time I prophesie this to thee thou shalt weary of duties ere long this is clear Isa. 43. 22. But thou hast not called upon me O Jacob but thou hast been weary of me O Israel 〈◊〉 say slighting of duties and wearying in duties they will not be long asunder Secondly slighting of known duties brings on much hardnesse and stupidity of heart according to that word in Nehem. 9. 16. where disobedience and hardnesse of heart are knit together Would you know the reason why so many persons are under so much deadnesse and under so many bonds It is because they slight known duties Thirdly The slighting of known duties doth these three things to our conscience It either marres the peace of Conscience or else it hardens the conscience Or thirdly It luls our conscience a sleep I wonder how many of us can cal our selves render since there is so much slighting of that we ought to do Are therâ— not many Christians which may soon tell alâ— their privat prayers that they make to God There is a fourth disadvantage which waits oâ— the slighting of known duties and it is this the Christian who slights duty sometimes thaâ— duty which a Christian doth it is exceeding formal There are some Christians which slights prayer one day and the second day and it is one
of the Rod it is because we are noâ— spiritual Lastly I would give this direction to the Christian who is under a dark and silent crosse study at that time to have thy heart most united to Christ for at that time thou is most ready to fall O that is a time when the devil fishes most because that is the Christians drumly water so to speak O it is known the devil never gets any advantage over a Christian so much as when he knows not the meaning of the crosse I confesse the devil will tell you a false meaning of a crosse he can interpret the language of a crosse after another way thâ—â— God doth interpret it Now being to choose our discourse I shall name these eight or nine Observations concerning the crosse which I would have you taking notice of First When a Christian doth first meet with a crosse he may be patient and submissive under it and yet if the threed of the affliction be spun out to any length hee may turn impatient I confesse it is not much the first day that the crosse meets with us to be patient but let the crosse ly on us then we will cry out why is it that God deals thus with me this iâ— clear in the practice of Job when first he met with the crosse he could take it in his arms and cry out The Lord hath given and the Lord hath taken away blessed be His Name But let the crosse ly a little while on Job then he will cry out I choose strangling and death rather than life A green wound is half whole as we use to speak but let once our wound begin to feaster then we will be impatient The second Observation which we would have you to take notice of concerning the crosse There are five sorts of blasphemy which one that is under a crosse may fall into First He may fall into that blasphemy of calling God unjust according to that word Ezek. 18. 25. Yet yee say the way of the Lord is not equal c. The second sort of blasphemy is when we call God unfaithful according to that strange word Jer. 15. 18. Wilt thou be altogether unto me as a liar and as waters that fail O do wee not think that God is not half so good as his word under the crosse The third sort of blasphemy is when wee call God weak there are sometimes we are brought to that Is there no balm in Gilead and is there no Physician there my stroke is grievous and my wound is incuâ—able Sometimes when wee are under the crosse we think it is above Gods power to set us free from it The fourth sort of blasphemy which a man may have under the crosse and that is when he chargeth God with changâ—blenesse I think Christians under the â—rosse are like men first going to Sea when â—hey go first out from the Haven or by a Rock they think that they are standing still buâ— the land beside them is moving stirring so when first we come under the erosse we think God is changeable but wee are still the same The fifth sort of blasphemy which one may have under the crosse and that is when he chargeth God with forgetfulnesse you know that forgetfulnesse is the property of an ingrate man and O if you call God ingrate or unthankfull you may call him any thing I confesse I thinâ— Christ forgets nothing of a Christian but hiâ— wrongs The third Observation concerning the crossâ— is this It is a speaking evidence of the want of Son-like frame if the crosse do hinder us in thâ— exercise of duties I confesse little proficing uâ—der the crosse speaks this much that either wâ— are not sons or have not a son-like frame so these who are the Lords children when folly bound to them the Rod of correction drives away there are many of us in our afflictio 〈…〉 are of Ahazs frame we sin more and more 〈◊〉 our afflictions The fourth Observation which I would giâ—â— you concerning the cross is this there are fo 〈…〉 things which a Christian would take up conceâ—ning his crosse First He would take up 〈◊〉 speakable wisdom in his crosse Secondly 〈◊〉 would take up unspeakable love thereiâ— Thirdly He would take up unspeakable justi 〈…〉 and holinesse in his crosse And fourthly 〈◊〉 would take up these great advantages that flâ—â—eth to him from the spiritual use-making 〈◊〉 his crosse Some Christians they can read w 〈…〉 dom justice and holinesse on a crosse befoâ—â— they can read love upon it but however it good to take up all these four in the crosseâ— and did dispensations which you meet with There is this fifthly which I would say concerning the crosse there is not a crosse and sad dispensation which a Christian meets with but it is a gift and royal donation sent by the hand of Christ to him there are some they look upon the promises as gifts but I say to thee thou must look upon thy crosses as gifts also Philip. 〈◊〉 29. For unto you it is given in the behalf of Christ not only to believe on him but also to sufâ—â—r for his sake And there are some likewise that look on their sensible enjoyments but not 〈◊〉 their crosses as gifts I say if once a Christian win to know that the cross is a gift he wolâ—â—ikewise win to patience under the crosse The sixth Observation concerning the crosse â—â—ere are some peaceable fruits of righteousâ—esse that redounds to a Christian which is â—ightly exercised under the crosse Heb. 12. â—1 Now no chastening for the present seems to be 〈◊〉 but grievous neverthelesse it yeeldeth the â—â—aceable fruits of righteousnesse unto them which 〈◊〉 exercised thereby I say sometimes the Rod 〈◊〉 a Christian is like Aarons Rod it will â—â—ud â—â—d blossome in a night and bring forth pleaâ—â—â—t fruit The seventh Observation is the most â—â—re â—â—joyments of a Christian are trysted to the â—â—e of his being under the crosse When was that Jacob saw the Angels of God descending 〈◊〉 ascending upon that ladder was it noâ—â—hen he was forced to ly in the open field â—â—en was it that these three Children saw Christ â—â—he likeness of the Son of man was it not â—hen they were in the furnace when it was not seven timeâ—â—ore then ordinary When was it that John gâ—t such a vision of God was it not when he was the Isle of Patmos for the Testimony of Christ When was it that Ezekiel saw the visions of God was it not when he was sitting by the River Chebar in the land of his captivity And when was it that Stephan saw the heavens open and saw Christ standing at the right hand of God was it not when they were stoning him to death for the Testimonies of Jesus Christ I say the most remarkable enjoyments of a Christian are trysted under the crosse According to that word of the Psalmist To the righteous there ariseth light in darknesse The eight Observation that