committing 〈◊〉 iniquity Hence is that word in Psal. 6. 〈◊〉 Whereupon the consideration of the heari 〈…〉 of his prayer he breaketh forth in that saying Depart from me all ye workers of iniquity for 〈◊〉 Lord hath heard the voice of my weeping Iâ— manner speaking so much that he would ha 〈…〉 nothing to do with such ones as they were Lastly the return and answer of prayer i 〈…〉 an excellent way to keep our Faith in exercis 〈…〉 it is a sweet experience of the love of God up on which we may build our hope in our darkeâ—â— night even to call to mind these things that 〈◊〉 hath given to us in former dayes certainly Holy and Divine reflection upon these thing might perswade us that he will not shut up 〈◊〉 tender and loving mercies into an everlasti 〈…〉 for getfulnesse Now to close up our discours upon this noble duty and grace of prayer we shall desire this one thing of you Who is begotten unto a lively and precious hope That you may be more in that noble execise I may say that there is no sin which a Christian shall be more deeply convinced of in the day when his feet shal be standing upon the utmost line of time as this sin of the neglect of the duty of prayer And we confesse God may reprove many That they bind heavy burdens on mens shoulders that are grievous to be born and doth not so much themselves as 〈…〉 uch them with one of their fingers But however seriously enlarge your hearts unto this blessed exercise for believe me it is the way if so we may speak to bring down Heaven upon Earth But alas I am afraid that this duty of prayer is not much now in practice amongst many of us in these dayes Is not prayer that noble duty almost laid by in this evil and perverse generation as a thing unsavo 〈…〉 y Oh that ye had now a Divine anticipation of that glorious enjoyment of him which you shall have throughout all the ages of Eternity if you be serious in this exercise Oh may we not walk mournfully many daies in the bitterness of our souls because we are not more in the exercise of secret prayer Oh! whither is our devotion gone in these daies Oh! whither is it gone I am afraid that if these that have lived before in ancient dayes were now alive doubtlesse they would be ignorant of us and they would not acknowledge us for Christians I would say this for these who never seriously practised this duty as yet of which number there are many O but prayer be another thing then the most part of you conceives it to be I think it is not only mysterious in its na ture to conceive how the spirit of man can converse with him that is the Father of Spirits how there should interveen a communion and fellowship betwixt such two It is a mystery and riddle surely which we cannot easily unfold But withal This is a lamentation and shall be for a lamentation that the exercise and practice of prayer is grown as mysterious as t 〈…〉 nature of it O but there are many of you that supposes ye are praying aright therefore you think all is well Who shall be cut off as those that never prayed I conceive if we believed all that is spoken upon this exercise of prayer what Divine properties are requisit to a Christian that would seriously go about the exercise of that precious duty we might cry forth This is a haâ—â— saying who can hear it And certainly it is altogether impossible for us though it be not impossible for God to inlarge our hearts to pursue it For with him nothing is impossible Oh! that if once ye might be perswaded to seâ— about the exercise of this precious and mo 〈…〉 excellent duty of prayer which will be to yoâ— eternal advantage and soul everlasting coâ—cernment I am afraid O Christians that one from heaven who hath entered into those everlasting and blessed possessions of that excellent and blessed estate of life would co 〈…〉 down to earth if so with reverence we may speak and preach upon this Text of ours Pray without ceasing and speak of these precious and unspeakable advantages which doth accompaâ—â— the man that is much in the exercise of prayer there are many of us I fear would scarcely b 〈…〉 enclined to hear such an exhortation And more nor this if one from the dead would â—rise and come from the pit unto this City and preach upon this Text unto you pray without ceasing having the chains of everlasting wrath hanging about his neck and preach upon these sad and unspeakable disadvantages which are to be found in the neglect of this blessed exercise of the duty of prayer and should desire you to flee from that wrath that is to come Oh! would there not be many of you I am afraid who would stop your ears and would not listen unto the voice and language of such an exhortation Ah! whether are many of us going whether are we going certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation We are not afraid of that wrath and eternal destruction which is approaching unto us But to you that are heirs of the promise who are heirs of the grace of Life and who are begotten again unto a lively hope I would say this to you Pray without ceasing And once you shall 〈…〉 ng without all ceasing and without all interruption And to these that prayes not the day is coming when they shall howl in that bottomlesse pit amongst those everlasting flames of fire and brimstone when they shall be 〈…〉 rayed in the Morter of the wrath of God by â—he Pestel of his severe Justice when his Omniâ—otency shall uphold you and his Justice shall â—mite you eternally Oh it were many of your advantages that you were indeed Beasts without immortal souls For to have soul doth capacitat you for an eternal being aâ— for an eternal punishment SERMON V. Prov. 4. 23. Keep thy heart with all di 〈…〉 gence for out of it are the issues of li 〈…〉 WE conceive if there were a windo 〈…〉 opened in each one of our bosome through which each one of us thâ— are here might behold one anothers hearts 〈◊〉 would become monsters and wonders one of to another and to our selves likewise and mig 〈…〉 cry out O! where is the God of judgement t 〈…〉 takes not vengeance on such deceitfull hearts our hearts were turned out of us so to speak and if we saw the inside of our hearts we wo 〈…〉 wonder at his patience I think such is the d 〈…〉 perate deceitfulnesse of our hearts that is 〈…〉 the Saints since Adams dayes and shall be the end of the world had but one heart guide I think they would misguide it I wo 〈…〉 only say
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 〈◊〉
DIRECTIONS AND INSTIGATIONS To the Duty of PRAYER How and why the Heart is to be kept with diligence Pressing Arguments and Directions for hearing the voice of the Rod. Being the sum and substance of nine Sermons not heretofore Printed By Mr. ANDREW GRAY late Minister of the Gospel at Glasgow The second Impression newly corrected and amended Col. 42. Continue in prayer and watch in the same with thanksgiving Prov. 23 26. My son give me thy heart Psal. 94 12. Blessed is the man whom thou chastnest O Lord and teachest out of thy law Edinburgh Printed by George Swintoun and James Glen Anno Dom. 1669. To the Reader Christian Reader IT was not the design of the Lords Servant who preached these following Sermons to have them thus published And if he had survived the publishing of them and of his other Sermons already printed and through importunity had condescended they should be put to the Presse they would no doubt have come forth more refined and better digested and therefore be intreated Courteous Reader rather to take in good part that which is intended for the publike good then to carp at any thing which doth not satisfie thine own Genius considering that what thou hast here was gleaned by a Church-writer gathering together the substance of the matter from the mouth of the Speaker And although for the most part the expression be the same as they were spoken yet consider that Preaching and Writing have theiâ— several ornaments These things whicâ— are enlived by the expression of thâ— Speaker sometimes taketh well whicâ— being commited to the Impression of thâ— Presse seemeth flat superfluous digressive and redundant The zealous Temper of the Speaker in delivering his Message by word carrying him sometimeâ— without the limits and contextures oâ— the ordinary method As these Sermons were delivered witâ— meeknesse and zeal so be careful to reâ—â— them with a meek frame of spirit 〈◊〉 guard off all carping prejudices and 〈◊〉 have thy heart burning with zeal to thâ— consuming of soul-depressing dulnesse Directions and Instigations to the Duty of PRAYER SERMON I. 1 Thes. 5. 17. Pray without ceasing GOdlinesse is so sublime and divine a thing and doth so highly elevate the Believer that is endued with it that by it hee is admitted unto that high â—inacle of honour and inconceivable pitch of dignity as to be made like unto God and to have a glorious participation of his divine nature so that we need not much Rhetorick to commend this unto you who have tasted of the sweetnesse of it for wisdom will be alwayes justified of her children Mat. 11. 19. But there are some of you who savor not the things of God and to whom these things doth appear but as some Europian fancy and notions of a mans brain who are not much in contemplation of these things So that though we could speak upon this subject in such a manner that the gloâ—ious light of it should surround us yet the â—lind heart cannot see it because there is a dungeon within and till Christ open our eyes as well as reveal his light we cannot be enlightâ—ed by it But had we once as much divine understanding as to take it up in its beauty and necessity in its advantage and dignities in i 〈…〉 comeliness and equity we should esteem it thâ— principal thing which we have to do in all ouâ— life time and should dig for it as for hidden treasures Prov. 2. 4. And there is no part of th 〈…〉 royal and beautiful ornament of godliness buâ— it may commend ingratiate it self to any whâ— doth not close their eyes And amongst all thâ— beautiful effects parts of godliness this dutâ— and grace of prayer is not the least and do 〈…〉 not a little dommend it and though it appe 〈…〉 sometimes little amongst the thousands of th 〈…〉 graces of the Spirit yet out of it have come eâ—cellent things and it hath not counted it prâ—sumption to compare it self with the highest 〈◊〉 chiefest 〈◊〉 is that no doubt by which a so 〈…〉 is elevated to converse and talk with God wi 〈…〉 the holy and blessed Tâ—inity yea and that 〈◊〉 often and freely as the Christian pleaseth foâ— there it a door of access standing alwayes opeâ— by which we may enter in and communicat 〈◊〉 in part our thoughts to God and to have hiâ— making known his mind to us O! this is a diâ—nity and a priviledge that hath been purchasâ— unto us at an infinite rate and value even t 〈…〉 precious bloud of Christ for no doubt t 〈…〉 door of our accesse unto God is through t 〈…〉 â—ail of his flesh And were this more deeply e 〈…〉 graven upon our spirits we should improve th 〈…〉 dignity more did we once believe the unspe 〈…〉 able highness of this duty of prayer and the i 〈…〉 comprohensible essence of God that which 〈◊〉 now neglect through ignorance we should s 〈…〉 to meddle with it through a sort of reveren 〈…〉 and fear being afraid to touch the mount lest 〈◊〉 should be shot thorow and looking upon o 〈…〉 selves as unworthy to lift up our eyes to heaâ—en because we have reproached him so often Now there are these two incomprehensible and cardinal evils which doth exceedingly maâ— and intercept the obedience of Christians unto this great and precious command of praying without ceasing and they are these two Atheism 〈◊〉 Idolatry too much confidence in our selves and too much leaning to our own understanding which is idolatry it being a visible breach of the first command Thou shale have none other Gods before me Exod. 20. 3. And too little confidence and trusting in God which is our Atheism imploying our selves in all and imploying God in nothing so that our blessed â—ord may propose that inanswerable challenge and question to many of us Hitherto have you â—sked nothing in my Name John 16. 24. And what is this practise but an involving of our â—â—lves in that woful curse Cursed be the man â—hat trusteth in man and maketh flesh his arm â—hose heart departeth from the Lord Should the living seek the dead and not their God who giveth â—nto all men all things liberally to enjoy Jer. 17. 5. Were we dwelling more under the spiritual 〈…〉 pression of our utter inability impotency â—o save our selves and that compleat ability â—nd infinite power which is in him to help us â—e would bind this precious command of prayer â—s a chain of gold about our neck and make it â—n ornament of grace to our head Prov. 4. 9. We 〈…〉 ould certainly be constrained to cry forth â—ll that the Lord commands us we will do Deut. 〈◊〉 27. And pray that there may be such a heart 〈…〉 ven to us as to have our practice corresponâ—â—nt unto our resolutions O! what a glorious and unspeakable digni 〈…〉 suppose you it to be to be dayly having yo 〈…〉 walk in heaven in those beautifull streets th 〈…〉 are all paved with
If David and Daniel were now alive would not their practice condemn the Christâ—ans of this generation who at morning at no 〈…〉 and at the evening tide did call upon him yeâ— in the silent watches of the night and at miâ—night did rise and seek their Maker who giv 〈…〉 unto his own their songs in the saddest night 〈◊〉 their afflictions We conceive also if Anna th 〈…〉 precious woman were now alive to whoâ— that excellent testimony is given Luke 2. 3â—â— She was a widow about four score four years whiâ—â— departed not from the Temple but served God wiâ—â— fasting and praying night and day might not sh 〈…〉 provoke many women yea all men and wom 〈…〉 unto an holy emulation in this so singular at 〈…〉 divine a practice Alace there is none now 〈…〉 dayes upon whom so brave a testimony couâ—â— be passed as was upon her We must eitheâ— conceive that the way to heaven is more eas 〈…〉 then it was before in ancient times or else th 〈…〉 there is not so much delight and solace to 〈◊〉 had in him as was before Were we daily tasting of that pure river of life that flowes out froâ— beneath the Throne of God and of its sweetne 〈…〉 which causeth the lips of those that are asleep 〈◊〉 speak wee would be more taken up in givinâ— obedience unto this precious command of praâ—er And if we were sleeping more in the bed o 〈…〉 love we would be lesse sleeping in the bed o 〈…〉 security we would likewise imbrace more abstractednesse from the world and more famiâ—â—arity with God O! but our visites are rare because we are not constant in prayer and serve 〈…〉 in spirit seeking the Lord. It is no wonder thâ—â— we forget what an one he is because it is 〈◊〉 long since we did behold him We may forg 〈…〉 his form and livelinesse there is such a numbâ—â— of dayes and wofull space of time interveening â—etwixt our enjoyments of him Now we shall not dwell long in pointing out â—nto you what prayer is we conceive it is a sweet travelling and trafficking of the soul betwixt emptinesse and fulnesse betwixt wants and all-sufficiency and betwixt our inability to â—elp our selves and his ability to help us the one depth calling upon the other depth or in short it is a souls conference with God Neither shall we stand in the proving of this unto you that it is the duty of a Christian to be much taken up in the continual exercise of this duty of prayer the Text doth sufficiently prove it But we shall only for the more full clearing of this point out one place of Scripture and that is in Eph. 6. 18. where we are exhorted to pray with all manner of prayer and supplication c. which we conceive to be understood both of publick and private prayer and that we should watch to the exercise of both these and that we should not be in the exercise of these by starts fits but that we should â—ontinue in them with all perseverance as the â—ext doth clearly hold forth Neither shall we insist long in speaking unto this what is the spirit of prayer We conceive 〈◊〉 doth not stand in that promptness and volubility of language that we use before him for there may be much of that and little of the spirit and upon the conâ—â—ain there may be â—ittle of that or nothing at all and yet much of the spirit yea we are certain that the spirit 〈◊〉 sometimes an impediment unto much lanâ—uage for either in our presenting or expresâ—ing our grief before God our spirits are so overwhelmed within us and so troubled 〈◊〉 we cannot speak so that sighs or silent gro 〈…〉 are rather our oratrie then the multitude words So likewise in the exercise of joy 〈◊〉 soul is so filled and in a manner over shadowâ— with the holy Ghost that the Christian is 〈◊〉 up in holy admiration and astonishment 〈◊〉 that in a manner he loses not only the exerc 〈…〉 of invention but also the exercise of speec 〈…〉 He is so much taken up in gazing at that whiâ—â— he doth enjoy and in a pleasant beholding a 〈…〉 contemplation of him who hath ravished hiâ— with one of his eyes with one chain of his ne 〈…〉 so that he can speak no more but beginneth 〈…〉 wonder his tongue cleaveth to the roof of 〈◊〉 mouth and his judgment is so confounded wiâ—â— the inexpressable sweetness and glory of hi 〈…〉 that appeareth and his affection doth so swe 〈…〉 and run over all its banks that in a manner 〈◊〉 is cloathed with a blessed impossibility to ha 〈…〉 the use of his tongue therefore is beginniâ—â— to admire that which he cannot speak however he that hath much of these things hath nothing over and he that hath little hath no lack Neither doth the spirit of prayer consist 〈◊〉 the finness and eloquency of our dictions thesâ— things being rather to prove our selves Orâ—tors then such as pray in the holy Ghost But we conceive it doth more consist in thâ— voice of the affections not in the voice oâ— words and in having unexpressable and unutterable sighs and groans of the spirit which is 〈◊〉 deed that true spirit of adoption which he hatâ— given unto us whereby we cry unto him Abba 〈…〉 Father Gal. 4. 6. If we spake no more in prayeâ— then what our affections and souls do speakâ— truly we would not speak much if we spake 〈…〉 re with zeal and affection that vain pro 〈…〉 ity that we have in this duty of prayer 〈…〉 uld be much compendized and abridged Neither shall we speak long on this how â—uch it is of a Christians concernment to be â—â—nvinced of the absolute necessity of a Mediaâ—â—r and of a Dayes-man that must lay his hands 〈…〉 on us in all our approaches to God truly 〈◊〉 conceive if many of you were posed when 〈◊〉 the deep impression of the need that you â—â—ve of Jesus Christ and of him that hath taken that glorious title and attribute unto himself of being the Counsellor Isa. 9. 6. were 〈…〉 graven upon your spirits when ye went to prayer you should find it a difficulty to fall â—pon the number of the days and I conceive that the want of the right apprehensions and â—p-takings of God and of our selves is the reason why this great mystery and divine duty of the Gospel to wit the imploying of Jesus Christ in prayer is so great a mystery both unâ—o our judgements and affections However know that this is a duty belonging both to your knowledge and practice There are many Christians who to their own apprehension have made a great progresse in the course of Christianity who yet may turn back and learn that great fundamental lesson to call on his Name Sure we are were this more believed that God is a consuming fire without Jesus Christ we would not be so presumtuously bold as to approach before God either in
the 20. vers of the Epistle of Jude surely we may stand astonished when we read it over and we may be ashamed that we are so little in the real practice of it where â—his is put in amongst the midst of all the Christians duties that we should pray in the holy Ghost and certainly that duty is required of 〈◊〉 although it be a mystery and an unknown â—hing to the practice of the most part of the Christians of this generation I think a Christian that is much in the imployment of the â—oly Ghost when he goeth to pray he is put to â—n holy non plus so that he knoweth not what he shall say and is oftentimes put without any complement to propose that desire to God Lord teach us what we shall say for we cannot â—rder our speech before thee by reason of our darknesse Think ye not that Peter James and John had the spirit of prayer eminently above us all and yet they were not ashamed to propose that desire to God Lord teach us to pray It were for your concernment and advantage to pray even as though ye had never prayed before I am perswaded of it that if this exercise of prayer were so gone about we should have more liberty of words and of expressions then we have it is certain we must have no confidence in our gifts and abilities of prayer The Prayers that are penned in heaven are best heard in heaven That which the holy Ghost doth dite with reverence be it spoken the Father can best read The Father can read no characters of any petition to admit it but that which his blessed hands doth pen. There is this fourth impediment and obstruction which obstructs a Christians liberty and accesse to God in his secret retirements and prayers That we are so little taken up in the imploying of Jesus Christ as a Mediator in our approaches unto God I think it is impossible for a Christian to delight and enjoy himself with God but through Jesus Christ who is that vision of peace O Christians through what door will ye enter into the Holiest of all if ye enter not in through him even through Jesus Christ the vail of his flesh In a manner he is the door of heaven and we must enter into heaven through the door Christ is that great Courtiour in heaven by whom we must have accesse and permission unto the King If any person dare adventure to go to prayer without him who is that blessed Dayes-man betwixt God and sinners he comes without his wedding garment and so that question shall be proposed to him Friend how camest thou hither or rather O enemie how camest thou hither without a wedding garment and be perswaded of it that ye shall remain speechlesse not opening your mouth The fifth impediment and obstruction which obstructs a Christians liberty and access to God in his secret retirements Is the woful entanglements and engagements of heart that we have to the impertinent vanities and trifles of this passing world our hearts are mightily taken up with the perishing decaying things of this life yea the most part of our hearts are married to the world and to the things thereof and we think are perswaded of it that that doth exceedingly obstruct and mar our liberty access to God This Divinity was well known to godly David Ps. 66. 18. If I regard iniquity in my heart the Lord will not hear my prayer Hearing â—nd accesse although they be not much different yet alwayes the last presupposeth the first and this Divinity was also well known unto that blessed man that is spoken of in John 9. 31. And this wee know that God heareth not sinners but if any man be a worshipper of God and obeyeth his will him he heareth I think those woful and dreadful evils that doth so easily beset us doth exceedingly hinder and obstruct us to ascend in a spiritual cloud of divine and holy affection unto God the souls of the most part of us are divided amongst many even amongst so many lovers that it cannot devote and resign it self to God every impertinent Idol and lust doth claim a right and relation unto the soul and then that obstructs a Christians liberty in his secret retirements O to be more in the exercise of this precious and excellent grace of faith whereby wee may purifie our selves from all uncleannesse of the flesh and of the spirit and may be able to perfect holinesse in the fear of the Lord. O can it be that such a fountain that such a defiled and corrupt fountain that sends forth only salt water can send forth any sweet precious and soul-refreshing springs of living water This was a mystery and a paradox unto the Apostle James in his chap. 3 12. Can fig trees bear olive berries Or can an olivâ— tree bear figs so can no fountain yeeld salt water and fresh And certainly it shall alwayes remain impossible for us to do both good a 〈…〉 evil Would ye know the livery which thâ— Church of Christ must have and her members It is to be cloathed with holinesse for 〈◊〉 doubt that is the robe and garment with whicâ— we must enter into the Holiest of all and mâ—â— not that incite and provoke your desires to foâ—low after it which is so excellent and preciou 〈…〉 Believe it we are not able to tell the worth of i 〈…〉 There is this sixth impediment which obstructs a Christians liberty and access to God 〈◊〉 his secret prayer and it is that woful resistinâ— and quenching of the motions of the Spiri 〈…〉 that oftentimes we fall into hence it is th 〈…〉 when a Christian doth go unto God he is d 〈…〉 barred and his prayers is shut out from Godâ— and the reason of it is because he debared Go 〈…〉 before and this is remarkably clear from t 〈…〉 Brides practice Cant. 5. 2. compared with thâ— following verses she held Christ at the doo 〈…〉 notwithstanding his locks were wet with the d 〈…〉 of the night and his hair with the drops of t 〈…〉 morning But when she had condescended 〈◊〉 open to him he had withdrawn himself froâ— her O who would hold out â—uch a precio 〈…〉 guest Surely it were a more suitable exerci 〈…〉 for us that we should admire and wonder a 〈…〉 stand astonished at his low condescension th 〈…〉 ever he should have condescended so low as 〈◊〉 come unto us rather then to requite that maâ—velous and unsearchable grace of his towardâ— us after such a way as many of us so sinfully d 〈…〉 There is this last impediment that hinders a â—hristians liberty and accesse to God in his seâ—ret prayers and it is that woful evil of pride wherewith we are cloathed so much in our apâ—roaches to God we ought to how our head seâ—en times towards the ground when we begin to â—ake our approaches unto him even unto him â—ho is greater then all the Kings of the earth
ye know what occasions to prayes They are even Gods call inviting you to 〈◊〉 about that duty and if ye slight that occa 〈…〉 the call of God is slighted by you There is this fourth deceit of the heart 〈◊〉 man which wee would presse you to study 〈◊〉 eschew and it is the heart of man studies by all means to extenuate sin and make it se 〈…〉 little when it is so this is one of the great deceits of the heart according to that of S 〈…〉 mons So is the man that deceiveth his neighbour and he will add that as an excuse was I not 〈◊〉 sport I will tell you three great faults which are incident to Christians First there are some that look upon their perfections through 〈◊〉 multiplying glasse their perfections appear to be more than they are the Church of La 〈…〉 was guilty of this fault supposing her self to have attained to much perfection and to a grea◠length in duties when indeed she had attained to nothing Secondly There is some they look upon their sins through an extenuating glasse they are like the unjust Steward wh 〈…〉 they owe an hundreth Talents they go and write down fifty Thirdly These iniquities which they are convinced of and are forced to charge upon themselves they study to extenuate them and saith Is it not a little one and so they desire it may be spared The last deceit of the heart is the heart doth oftentimes preach peace when there is no peace from God I am perswaded of this let all the persons that are within these doors be asked o 〈…〉 that question whether or not they have faith in God or peace with God I suppose there are not many but their hearts would say they have peace with God O that is a damnable deceit of the heart that oftentimes it preaches peace to a man or a woman when there is no peace to them from God I shall only to make this deceit appear more lively in its native colours say this of it 1. That is a most mysterious and strong deceit of the heart that will so speak peace to a man sometimes the word will speak war to a man and yet his heart will speak peace to him And O is not that a mysterious deceit that I suppose if an Angel from Heaven would preach that doctrine to you that there is no peace betwixt God and you many of your hearts would for all that preach and speak peace to your selves And 2. This makes it a most mysterious deceit that sometimes your consciences doth declare and preach to you that you are not at peace with God yet over the belly of that assertion your hearts will preach peace to you 3. This makes it a most mysterious deceit that notwithstanding your lives and conversations that they testifie to your selves and others that you are at enmity with God yet your hearts will preach peace to you Now the second thing that we would say to you from this viz. That a Christian should keep his heart from the deceivings of his own heart and it is this ye would mainly guard this ye would mainly guard against discouragments this our blessed Lord Jesus presses John 14 1. Let not your hearts be troubled c. And it is clear this is dehorted Phil. 4. 6. Be carefull for nothing c. and in Psal. 42. 5. David doth as it were expostulat with his own so 〈…〉 for being discouraged and cast down Now 〈◊〉 speaking to this that a Christian should gu 〈…〉 against discouragement I shall speak unto 〈◊〉 things and the first shall be to the rise of discouragement and from whence it doth spring And secondly I shall speak to some considerations to presse this upon you that yee woul◠keep your selves from discouragement And first we conceive that discourageme 〈…〉 it arises from this when a Christian hath 〈◊〉 visible victory over his idols then his discouragement comes apace upon him A Christian after long wrestling with his idols lusts and corruptions and hath little victory over them he is prone and ready to draw that sad conclusion there is no hope but that once he shall fall 〈◊〉 the hand of some of his idols The second Rise of discouragement is fro 〈…〉 Christs withdrawing of the sensible manifestations of his love and of his presence Psal. 30. 〈◊〉 Thou didst hide thy face and I was troubled And it is clear in the practice of the Disciples the withdrawing of Christs bodily presence it male sorrow to fill their hearts I confesse there are not many which are sick of the disease of discouragement under absence with Christ but however it hath been the reason of his ow 〈…〉 discouragement when Christ for many dayes had absented himself from them Thirdly This is the rise of discouragement when a Christian hath no return of his prayers Lam. 3. 8. compared with vers 18. wherein vers 8. he cryes out When I cry and shout he shutteth out my prayer and vers 18. he drawe 〈…〉 that sad conclusion My hope and my strength is perished from the Lord. The not getting returns 〈…〉 f prayer hath been an occasion of much dispu 〈…〉 ng the good will of God and a foundation of 〈…〉 uch discouragement to his own people Fourthly This is the rise of discouragment when a Christian doth interpret the sad and af 〈…〉 cting dispensations of God and he conceives 〈…〉 at there is nothing but wrath speaking to 〈…〉 im therein then he falleth into a great sit of discouragement as in Lam. 3. 17. compared with vers 18. where the rise of his discouragment was the mis-interpreting of the sad dispensations of God Fifthly This is the rise of a Christians discouragement When he is made to possesse the 〈…〉 iquities of his youth and all the terrors of God 〈…〉 emeth to be called as in a solemn Assembly round about him O then he taketh on a great sit of discouragement Now to that which secondly we shall speak 〈…〉 o is to propose some considerations unto you 〈…〉 o guard against discouragement The first shall be this These that have a heare 〈…〉 hat is under the spirit of bondage and discouragement they cannot pray as they ought discouragement makes prayer a most unpleasant duty as is clear Psal. 77. I am so troubled that I cannot speak Discouragement as it were hinders and obstructs the exercise of prayer Secondly Discouragement doth exceedingly interrupt the exercise of faith as in Psal. 42. 5. Why art thou cast down O my soul and why art 〈…〉 ou discouraged within me trust in God for I shall yet praise him for the health of his countenance The Psalmist as it were speaks a difference if not an opposition betwixt disquiering and faith If you would not interrupt the lively acting of Faith ye would study to guard against discouragement that ye do not sit down and draw desperate conclusions against your selves I know ye may call a Christian Marah now because
in a manner he conceived 〈…〉 o be presumption Gen. 18. â—7 Behold now 〈…〉 h he I have taken upon me to speak unto the 〈…〉 d which am but dust and ashes He doth pre 〈…〉 a note of admiration behold importing so 〈…〉 ch that it was a bold adventure for so low 〈…〉 rson to speak to so high a Majesty or for 〈…〉 inful a creature to open his mouth unto so 〈…〉 e and spotlesse an one that the footstool 〈…〉 uld speak to him who is the Throne and 〈…〉 oubt were this more our exercise we 〈…〉 ht be receiving more remarkable significa 〈…〉 s of his respect and love towards us What 〈…〉 e Royal gift which he giveth to these that 〈…〉 umble Grace For as the Apostle saith 〈…〉 es 4. 6. He giveth grace to the humble c. 〈…〉 ove is seeking that person that sits low 〈…〉 〈◊〉 â—s the waters do seek the lowest ground He that is first in his own estimation is last 〈◊〉 the estimation of God but he that is last in 〈◊〉 own estimation is amongst the first in the 〈◊〉 mation of God Therefore no doubt that 〈◊〉 suitable cloathing for a person that is to go 〈…〉 the Court of Heaven which the Apostle P 〈…〉 doth require 1 Pet. 5 5. Be cloathed with h 〈…〉 lity O! but that woful evil of pride wh 〈…〉 doth either arise from our ignorance of 〈◊〉 selves or from our ignorance of God doth b 〈…〉 obstruct our access unto him and the retur 〈…〉 our prayers If we should give a descrip 〈…〉 of the person that is admitted to detain C 〈…〉 in his galleries we could not give it in 〈◊〉 convenient and suitable termes nor this tha 〈…〉 is a humble and contrite spirit Isa. 66. 2. 5 〈…〉 III. And a third sweet companion of a Ch 〈…〉 an in the exercise of this duty of prayer 〈◊〉 faith and confidence in God but we have 〈◊〉 with one who is the hearer of prayer and 〈◊〉 is willing to give unto us all things that we 〈…〉 sire if we ask in faith for we must exe 〈…〉 faith not only upon his promises but like 〈…〉 upon that glorious and incommunicable 〈◊〉 bute of God that is given unto him Psal. 6 〈…〉 that he is the hearer of prayer want of 〈◊〉 maketh us come little speed and wee 〈◊〉 likewise that the want of this doth mak 〈…〉 live so little in expectation and wait wit 〈…〉 tience and hope at the posts of his door 〈◊〉 we receive a return Is it any wonder tha 〈…〉 prayers be as the beating of the air and the 〈◊〉 ring out of some empty words if we be not 〈◊〉 vinced in this that he is not like unto us 〈◊〉 is not like Baal who because of sleep or 〈◊〉 other businesse cannot give present aud 〈…〉 〈◊〉 our desires so that we need not be constrai 〈…〉 d to cut our selves with knives or to leap up 〈…〉 the Altar to provoke him to cause fire to 〈…〉 scend upon our Altar to burn our drowned 〈…〉 rifice he is able to give audience to us as 〈…〉 here were no other to imploy him Multi 〈…〉 des of supplications will be no interruption 〈…〉 o the audience of our desires he hath that 〈…〉 yal Prerogative and Eminent Excellency 〈…〉 ve all Judges of the earth that he can take 〈◊〉 many bills at once which is a demonstration 〈…〉 he omnipotency and infinite understanding 〈◊〉 knowledge of God if that word Matth. 21. 〈◊〉 22. were believed Whatsoever you ask in 〈…〉 er believing you shall receive it O! how 〈…〉 ld we study to have this necessary and sweet 〈…〉 panion of saith going alongst with us in all 〈◊〉 prayers and as James speaketh chap. 1. 6. 〈◊〉 that asketh let him ask in faith for he that 〈…〉 ereth and doubteth is as the Waves of the sea 〈◊〉 can receive nothing â—V A fourth sweet companion in the exer 〈…〉 of prayer is fervency Can we live under 〈◊〉 a woful delusion as to conceive that God 〈…〉 eth those suits and petitions which we do 〈…〉 cely hear our selves Can we have much 〈◊〉 in proposing our desires when we do it 〈…〉 h such a woful indifferency We have the 〈…〉 ple of that holy man David to commend 〈◊〉 unto you Psal. 39. 12. where we may 〈…〉 old a glorious gradation and climax for 〈…〉 he sayes hear my prayer and that not being 〈…〉 cient he doth ascend one step higher and 〈◊〉 Hold not thy peace at my â—ry that voice 〈…〉 g a little louder then the voice of prayer 〈…〉 yet again he ascendeth one step farther and saith Hold not thy peace at my tears These 〈…〉 lent cryes the tears of a Christian have m 〈…〉 Rhetorick and the loudest voice in heav 〈…〉 These sweet emanations and flowings ou 〈…〉 water from that precious fountain of a con 〈…〉 and broken spirit they do no doubt ascend hi 〈…〉 and have great power with him who is Alm 〈…〉 ty Jacob in a manner did hold that Angel 〈◊〉 wrestled with him with no other cord 〈◊〉 with the cord of supplications as is clear s 〈…〉 Hos. 12. 4. and in Gen. 32. 26. Did ever y 〈…〉 eyes behold such cords and bonds made of t 〈…〉 No doubt these are of a beautiful frame 〈◊〉 contexture and of infinite more value the 〈…〉 most precious and rare chains that the gre 〈…〉 Princes in the world doth wear as ornam 〈…〉 And truely the want of this doth proceed f 〈…〉 the want of the solide conviction of the a 〈…〉 lute necessity that we stand in of these this 〈◊〉 for as one siad well strong necessities 〈◊〉 strong desires And also it doth proceed s 〈…〉 the want of the consideration of these pre 〈…〉 excellencies that are to be had in these th 〈…〉 that we ask The eminency of a thing 〈◊〉 encrease the vigour of our pursuit after it 〈◊〉 maketh us with seeking of it mount up 〈◊〉 wings as Eagles over all these difficulties 〈…〉 ly as impediments in our way ought w 〈…〉 to be emulous of the practice of Ninive 〈…〉 whom this is recorded that they cryed mig 〈…〉 to God Jonah 3. 8. we think many Chris 〈…〉 of this generation because of their w 〈…〉 remisnesse and coldnesse of affection in p 〈…〉 sing their desires may be constrain 〈…〉 mourn over all their mournings and pray 〈…〉 all their prayers Now if a Christins heart be the Temple of 〈…〉 e holy Ghost O! how ought he to pray For 〈◊〉 is the diamond which the Apostle puts in 〈…〉 e upshot of all the graces of the Spirit Ephes. 〈◊〉 18. and after which he exhorteth a Christi 〈…〉 seriously to pursue Oh! I think it is a 〈…〉 ystery that we cannot well take up but these 〈…〉 at are most in the exercise of it can best re 〈…〉 lve it and take up its precious effects But â—elieve me I think it is one of the most dark â—ysteries
unto our selves when we cannot get the estimation of one that is eminent in parts and abilities which doth oftentimes provoke God to take that from us that we seem to have and to give to him that hath more so that he may have abundance One that hath this woful end himself as â—he end of all his devotions may likewise know it by this that seldom or never doth he go about that exercise of prayer from a principle of love or delight to walk with God but to attain the expressions of prayer rather then the grace and spirit of prayer hence it is when most part of Christians come abroad they do rather prove â—hemselves Orators then Christians the voice of words is more heard then the voice of the affections and these inexpressable sighs and groans of the spirit Ah! the real and spiritual exercise of that duty it is far gone into decay There is not â—ne amongst a thousand that doth study earnestly after it Think ye to pursue and win God â—y your fair blossoms and florishing Rhetorick gallantness and fineness of expressions Will not he who is infinite in understanding laugh it your folly Are ye to perswade a man Are ye not rather to perswade God Ye may likewise know it by this whether or not ye propose your selves as the last and ultimate end oâ— all your devotions and it is when ye have mosâ— enlargements and access unto God in your secret retirements and ye desire and covet tâ— have manyest spectators and auditors that s 〈…〉 they may passe that testimony on you that 〈◊〉 are men greatly beloved of God that doth receiv 〈…〉 such singular testimonies of his love and of hi 〈…〉 respects but wo be unto you that are such hy 〈…〉 pocrits who covet the greetings in the marketâ— and the uppermost rooms at feasts desiring to b 〈…〉 called of men Rabbi Verily ye shall have youâ— reward When he that is first shall be last a 〈…〉 he that is last shall be first When that proveâ—â— shall be taken up over you How art thou fallen from heaven O Lucifer son of the morning When satan by his tail shall draw glistering sta 〈…〉 down out of heaven towards the earth Anâ— we think this woful evil of proposing ouâ—selves as the end of our devotions doth not only obstruct this grace but likewise when wâ— attain to it in some measure it breaks it off It is certain that when a Christian hath mosâ— nearness with God and is in a manner lifted up to the third heavens then he doth receiveâ— great liberty of expressions winning to somâ— high and eminent conceptions of God and somâ— significant expressions of his own misery th 〈…〉 our pride causing us to reflect upon what w 〈…〉 have spoken do much quench our holy flam 〈…〉 of zeal and love we study to have expressions in our memory that we may express them when we come abroad rather then affection in the heart and this hath obstructed many Christians of precious enjoyments and doth prove this eminently to you that ye are more taken up with the expressions of your enjoyments then with the enjoyments themselves We confess there are some who are more rude and grosse in their carriage who go about this exercise of prayer that they may take advanâ—age to sin with more liberty and with sewer â—hallenges like that adulterous woman menâ—ioned in Prov. 7. 14 18. who after that she said she had peace offerings with her and that she had payed her vows she inferreth this That she would go and take her fill of loves and solace her self to the morning Your prayers O Atheists are alwayes an abomination in the sight of the Lord O how much more when ye bring them with such a wicked mind How will you hide your sins with such a covering O take heed to your spirits least ye deal treacherously with God There are many of us that prayes like Saints but we walk like devils Surely one that heard us pray might prophesie good things of us but in our life may finde their prophesies fail in the accomplishment There is a second impediment that obstructs 〈◊〉 Christians liberty in the exercise of prayer in his secret retirements which is that woful formality and indifferency of spirit that we use in the exercise of our secret prayers the most part of us are ignorant what it is to cry mightiâ—y to God when we are alone and to wrestle with him were it untill the dawning of the day â—ill he blesse us that so we may indeed be Princes with God that by these two hands we may lay â—old on him Faith and Love Love lays hold â—n the heart of Christ and Faith lays hold on his Word and by it detains him in his gallerieâ— I may speak this to the shame of many of yo 〈…〉 that it were your advvntage to be as seriou 〈…〉 speaking to God when ye are alone as ye a serious when ye are in company A Heath 〈…〉 did observe this and therefore did press it up 〈…〉 all to whom he wrote and they should be wa 〈…〉 of woful indifferency And we confess this wâ—ful indifferency of ours is but an involving o 〈…〉 selves in that curse Cursed be the man that h 〈…〉 in his flock a male and voweth and sacrificeth 〈◊〉 to the Lord a corrupt thing O what if preci 〈…〉 Christ should propose that unanswerable ch 〈…〉 lenge to many of us who are here Are the 〈◊〉 solations of God small to you Or is there any 〈…〉 cret thing with you that ye do so little p 〈…〉 sue after these things We confess our for 〈…〉 lity and woful indifferency doth much proce 〈…〉 either from the want of a solide impression 〈◊〉 a Deity before whom we pray or else from 〈◊〉 want of a spiritual conviction of the absol 〈…〉 necessity of these things that we pray for 〈◊〉 formalists whose constant practice is to be fo 〈…〉 mall by your formality ye make your bo 〈…〉 stronger upon your spirits and do wreath 〈◊〉 yoke of your transgressions round about yo 〈…〉 necks These impertinent rovings of spirit th 〈…〉 we have in the exercise of prayer doth 〈◊〉 doubt come from this fountain of woful s 〈…〉 mality that we have in it Fowls doth with 〈◊〉 berty descend upon the carcasses when we 〈◊〉 formal and it is only fervency that must dr 〈…〉 these away The third impediment that obstructs a Châ—â—stians liberty We are not much taken up 〈…〉 imploying of the holy Ghost that must help o 〈…〉 infirmities and must breath upon our withered â—pirits other ways such dead bones as we are cannot live Our bodily exercise profiteth little â—t is the spirit that quickneth as is clear Joh. 3. 5. And certainly except the North or South wind 〈◊〉 low our spices cannot flow out and except the Angel move the waters we cannot step in and be â—ealed O but that word is a mystery to our practice which is in
〈…〉 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
〈…〉 enter into the Holiest of all We spake likewise to that which was the best â—â—d most compendious way to maintain fellowâ—â—ip and communion with God after once it is â—ttained that when our hearts are enlarged we may keep our spirits in a tender and spiriâ—ual frame we shal now in the next place speak 〈◊〉 little to you how a Christian may be helped â—o know the reality of his injoyments wheâ—â—er they be delusions yea or not or tokens â—nd significations of the Lords special and sinâ—ular respect and before we speak of that we â—hall permise these two things First that a man which hath but a comâ—on work of the spirit and hath never â—een indued with real and saving Grate he â—ay attain to many flashes of the spirit â—â—d some tastings of the powers of the world 〈◊〉 come as likewise to the receiving of the â—ord of the Gospel with joy as is clear from Heb. 6. 5. and Matth. 13. 20. He may have â—any things that looks like the most Heavenly â—â—d Spiritual enjoyments of a Christian but we â—â—nceive that the enjoyments of these that 〈…〉 ve but a common work of the spirit they 〈…〉 e noâ— of such a measure and degree as the â—â—joyments of the sincere Christian. Hence â—â—ey are called in Heb. 6. 5. but a tasting the â—ord is sometimes used for such a tastinâ— as â—hen one goeth to a Merchand to buy liquor 〈◊〉 doth receive somewhat to â—aste to teach him 〈◊〉 buy but that is far from the Word which is 〈◊〉 Psal. 36. 8. They shal be abundantly satisfied â—ith the fatness of thy house and thou shall make 〈…〉 em drink of the River of thy pleasures And 〈…〉 om the word which is in Cant. 5. 1. Eat and 〈…〉 ink abundantly O beloved We conceive likewise that their enlargements and enjoyme 〈…〉 which they have the strength and vigor their corruptions are not much abated there 〈…〉 neither is conformity with God attained he 〈…〉 is that word Matth. 13. 20. Though they 〈…〉 ceived the Word with joy yet the tho 〈…〉 which we do understand to be corruption 〈◊〉 they do grow without any opposition any t 〈…〉 never knew what it was to have the streng 〈…〉 and vigor of their lusts abated by their enj 〈…〉 ments they have but a common work of 〈◊〉 spirit The Hypocrites enlargements are 〈…〉 ther in publick and in their conversings o 〈…〉 with another then in their secret retiremen 〈…〉 and those enjoyments that they have when th 〈…〉 converse one with another they do ra 〈…〉 joy and rejoyce because of applause that t 〈…〉 have by such enlargements and of a reputa 〈…〉 of having familiarity and intimatness with G 〈…〉 rather then for the enjoyments themsel 〈…〉 and that dignity and honour hath been con 〈…〉 red upon them to taste somewhat of that Ri 〈…〉 that flowes from beneath the Throne of G 〈…〉 We conceive likewise that in all their enjoâ—ments that they have they do not much sto 〈…〉 and endeavour to guard against all obstructi 〈…〉 and impediments that may stir up Christ 〈◊〉 awake him before he please they can g 〈…〉 their heart a latitude to rove abroad after 〈◊〉 pertinent vanities yea presently after 〈◊〉 seeming access and communion with God 〈◊〉 likewise their desires to the exercise of Pray 〈…〉 and Christian duties is not much encreased 〈◊〉 these enlargements which they receive bei 〈…〉 strangers to that Word which is in Prov 10. 〈◊〉 The way of the Lord is strength to the upright 〈◊〉 That which secondly we shall speak of beâ—ore we come to speak how a Christian may be â—elped to know the reality of his enjoyments 〈◊〉 this that there is an enlargement of gifts which is far from the enlargement of the spirit â—nd of Grace There may be much liberty of words and of expressions where there is not much liberty of affections We think that it is 〈◊〉 frequent delusion amongst his own that â—hey conceive their liberty of their expressing of themselves in prayer is enlargement but we â—re perswaded of this that there may be much of this and not much of the spirit and of the grace of Prayer as we told before The spirit of prayer is sometimes an impediment to words â—o that a Christian which hath much of that â—ay have least of volubility and of expression But first these enjoyments that are real 〈◊〉 which indeed are significations of his love and â—espect to you they do exceedingly move and â—umble the Christian and causeth him to walk â—ow in his own estimation hence is that word 〈◊〉 2 Sam. 7. 18 19. where David being unâ—er such a load of love that in a manner he 〈◊〉 forced to sit down and cannot stand He doth 〈…〉 bjoyn that expression Who am I O Lord and â—hat is my house that thou hast brought me hither 〈…〉 and also in Job 42. 5 6. where that enâ—oyment which Job had of God as to see him â—ith the seeing of the eye a sight not frequent 〈◊〉 those dayes He subjoyns a strange inference 〈…〉 om so divine premises Therefore I abhor my 〈…〉 f in dust and ashes and in Isa. 6. 5. compaâ—â—d with the preceeding verses where Isaiah 〈…〉 om that clear discovery of God as to see him 〈◊〉 his Temple he is constrained to cry forth Wo is me I am undone because I am a man of 〈…〉 clean lips It were our advantage that wh 〈…〉 we are lifted up to the third heavens were to hear words that are unspeakable yet to 〈…〉 ver our upper lip and cry Unclean unclea 〈…〉 we ought alwayes to sit nearer the dust 〈◊〉 more that grace doth exalt us to heaven 〈◊〉 we conceive that it is a most excellent way 〈◊〉 keep our selves in life after our enjoyments 〈◊〉 be walking humbly with God and to know t 〈…〉 the root heareth us and not wee the ro 〈…〉 Christians enlargements that are real hath t 〈…〉 effect upon them it doth provoke them co 〈…〉 more constant exercise of pursuing after Go 〈…〉 their diligence is enlarged when they are en 〈…〉 ged hence is that word Psal. 116. 2. Beca 〈…〉 God hath enclined his heart unto me which p 〈…〉 supposeth accesse therefore will I call upon 〈◊〉 as long as I live It is certain that if our enj 〈…〉 ments be real they will be well improven 〈◊〉 this is a sweet fruit which doth alwayes 〈◊〉 company them 2. Ye may likewise know the reality of yo 〈…〉 enjoyments by your endeavours to remove 〈◊〉 impediments and obstructions that may intâ—â—rupt your fellowship and correspondance wh 〈…〉 God according to that word Cant. 3. 6. wh 〈…〉 after the Church did behold him who had b 〈…〉 so long absent she is put to this I charge 〈◊〉 O daughters of Jerusalem by the roes and by 〈◊〉 â—inds of the field that ye stir not up nor awake 〈…〉 beloved till he please I conceive this is one 〈◊〉 the most certain demonstrations
of the reali 〈…〉 of enjoyments when you are put to more ca 〈…〉 â—olnesse and sollicitude to have all things tak 〈…〉 out of the way that may provoke him to g 〈…〉 away and quench his holy Spirit O! but it is 〈◊〉 marvelous undervaluing of the grace of Jesus Christ to take such a latitude to our selves afâ—er we have been enlarged 3. Ye may likewise know the reality of your â—njoyments by this when ye do attain conforâ—ity with God by your enjoyments hence is â—hat word 2 Cor. 3 18. Whom beholding as in a â—lasse the glory of the Lord we are changed unto â—he same Image from glory to glory even as by the Spirit of the Lord. Our corruptions must be â—bated if we would prove the reality of our â—njoyments for if we give them that compleat 〈…〉 tude which they have had before we have â—eason to be suspicious jealous of our selves â—nd we shall say this Do not rest upon all â—our enjoyments that ye have here with 〈…〉 time 〈◊〉 satisfactory but let them rather provoke â—our appetit then suffice your desires and longâ—â—gs That holy man David knew of no beginning of satisfaction but when eternity should come according to that word Psal. 17. 15. When I awake that is in the blessed morning of the resurrection then I shall be satisfied with â—hy likenesse Did David never find satisfaction â—ere below All that he did receive was but â—he streams that did flow from that immense â—nd profound fountain and sea of love He did â—rink but of the brook while he was here 〈…〉 ow but when he was above he was drowned â—n that immense sea of love and there was abunâ—antly satisfied O let the streams lead you to â—he fountain and when ye are win there y 〈…〉 may sit down and pen your songs of everlastâ—ng praise these are but of the valley of Achor which must be a door of hope to have more intire â—nd full enjoyment of him That which thirdly we shall speak to shalâ— be to those advantages which a Christian mâ—â— have by the exercise of prayer we may say th 〈…〉 unto you Come and see can best resolve the question for those spiritual advantages which 〈◊〉 Christian may have in the real and spiritual diâ—charge of this duty they are better felt noâ— told It is impossible sometimes for a Christi 〈…〉 to make language of these precious and excelent things that he meets with in sincere anâ— serious prayer The first advantage It doth keep all thâ— graces of the spirit eminently in exercise 〈◊〉 maketh them vigorous and green it keeps thâ— grace of love most lively for one that is much in the exercise of prayer he doth receive 〈◊〉 many 〈…〉 table discoveries and manifestations 〈◊〉 the sweetnesse and glory of God and most 〈◊〉 participations of that unspeakable delig 〈…〉 which is to be found in him that he is coâ—strained to cry forth Who would not love him w 〈…〉 is the King of Saints O! when met ye wi 〈…〉 such an enjoyment of God in prayer as thi 〈…〉 Did ye conceive that ye were cloathed with 〈◊〉 impossibility to love him too much Or 〈◊〉 love him as he ought to be loved And wh 〈…〉 did ye conceive that it was an absurd opinioâ— that he could be loved too much Hence these two are conjoyned together Rejoyce evermore and Pray without ceasing And what is joy but a fruit of love or rather an intense measure 〈◊〉 love We confesse it is a question that is difficult to determine whether prayer or faith doth keep love most in exercise We think lo 〈…〉 whose foundation is upon sense is most kepâ— in exercise by prayer hence it is when we are straiâ—ned in the exercise of that duty and when he turns about the face of his Throne then love begins to languish and decay and then that excellent grace of faith doth step in and speak thus to love Wait on God for I shall yet praise him who is the health of my countenance and my God Faith can read love in his heart when sense cannot read love in his hands nor in his face but when he seemeth to srown or to strike faith can make such a noble exposition on such a dispensation I know the thoughts of his heart they are thoughts of peace and not of war to give me an expected end Prayer doth likewise keep the grace of morâ—ification eminently in exercise Would ye know what is the reason that our corruptions do sing so many songs of triumph over us and why we are so much led captive by them according to their will Is it not the want of the exercise of secret prayer and that we are not much taken up in imploying of the Angel that must bind the old Serpent the Devil as in menâ—ioned Rev. 20. 1. that hath that great chain â—n his hand Hence Paul when his corruptions were awakened and stirring within him hee â—new no weapon so suteable for them aâ— prayer 〈◊〉 is clear from 2 Cor. 12. 7 8. where the mesâ—enger of Satan was sent to buffet him it is â—aid that he besought the Lord thrice that this â—ight depart from him And our blessed Lord â—esus speaking of the casting out of a devil â—e saith Matth. 17. 21. This kind goeth not out â—ut by fasting and prayer It is no wonder that â—â—tentimes we are led captive by your iniquiries â—nd our lusts and corruptions mocking at our â—rofession and scorning such weak and seeble builders as we are say to us Can such fee 〈…〉 Jews as these are build such stately and glorio 〈…〉 buildings in one day But ye who are much 〈◊〉 the exercise of this duty and who to your o 〈…〉 apprehensions doth not receive much victo 〈…〉 over your lusts which maketh you oftentim 〈…〉 cry forth It is in vain for me to seek the A 〈…〉 mighty and what profit is there that I pray u 〈…〉 him We confesse the small successe that 〈◊〉 Christian hath when he doth discharge this do 〈…〉 of prayer doth sometimes constrain him 〈◊〉 draw that conclusion I will pray no more W 〈…〉 think the small victory that ye obtain ov 〈…〉 your lusts and the little increase in the wo 〈…〉 of mortification may proceed from the w 〈…〉 of that divine fervency and holy feâ—vor that ought to have in your proposing your des 〈…〉 unto God The effectual servent prayer of 〈◊〉 righteous availeth much as James saith chap. 〈◊〉 16. If we want servency in our proponing 〈◊〉 desires unto God it is no wonder that we w 〈…〉 successe or likewise it may proceed from o 〈…〉 want of faith our misbelief giving the reto 〈…〉 of our prayer before we begin to pray and 〈◊〉 ing this unto us That though we call he w 〈…〉 not answer but as James saith chap. 5. 〈◊〉 The prayer of saith may save you who are sick 〈◊〉 may raise you up for whatsoever ye ask in pra 〈…〉 believing ye
〈◊〉 upon your hearts which ye hoped et 〈…〉 could not loose nor dissolve I wonder 〈◊〉 this is not a question which we do not 〈◊〉 debate How such undervaluers of commu 〈…〉 and fellowship with God here below 〈◊〉 can live many dayes without seeing the S 〈…〉 Starrs without beholding of him can 〈◊〉 with such woful contentment O! can 〈…〉 a delusion overtake you as this that ye 〈…〉 ign as Kings without Christ and be rich and 〈…〉 ll without his fulnesse It were no doubt 〈…〉 e special advantage of a Christian to be retir 〈…〉 g from all things that are here below and to 〈◊〉 enclosing himself in a sconce in a blessed and 〈…〉 vine contemplation of that invisible Majesty 〈…〉 d to have our souls united to him by a three 〈…〉 ld cord which is not easily broken But now to come to the words the next 〈…〉 ing which we intend to speak from them is 〈◊〉 know what is the most compendious way to 〈…〉 ep your souls in life and to have them flou 〈…〉 hing as a watered garden in the exercise of 〈…〉 ayer we shall say these four things unto 〈◊〉 First be much in the exercise of the grace 〈◊〉 fear when ye go to pray that ye may have 〈…〉 gh and reverent apprehensions of that glori 〈…〉 s and terrible Majesty before whom ye pray 〈…〉 ere is a precious promise for this in Isa. 60. 5. 〈…〉 ou shalt fear and be enlarged c. O! but our 〈…〉 heism and our having that inscription en 〈…〉 en on all our devotion worshipping of an un 〈…〉 own God maketh us to have so little access to him and taste so little of that sweetness 〈◊〉 causeth the lips of those that are asleep to 〈…〉 ak How oftentimes go ye to prayer and 〈◊〉 no more in the exercise of fear then if ye 〈…〉 re to speak to one that is below you Those 〈…〉 ified spirits that are now about his Throne with what holy reverence and fear do they 〈…〉 re him And if it be the practice of the 〈…〉 her House why ought it not then to he the 〈…〉 ctice of this Lower-house Secondly if ye would attain to enlargement 〈…〉 he exercise of prayer ye would be much in paying those vowes that ye have made to 〈◊〉 when ye were enlarged I am perswaded this that our making inquiry after vow and our deferring to pay them saying in 〈◊〉 practice before the Angel It was an erroâ— doth no doubt obstruct our access and lib 〈…〉 to God these two are conjoyned toget 〈…〉 paying of vowes and access to God Job 22. Thou shalt make thy prayer unto him and he 〈◊〉 hear thee which is access and thou shaltâ— thy vowes Are there not many of us that crees many things with our selves that are 〈◊〉 established by God O! when shall our 〈◊〉 lutions and our practices be of like equall 〈…〉 tent There is a third thing we would give yo 〈…〉 a compendious way to attain to the exercise prayer and enlargements in it be much in 〈◊〉 exercise of fervency Ah! when we go 〈◊〉 prayer under bonds and straitnings we taâ—â— berty to our selves to abreviate and cut 〈◊〉 our prayers O! do we know what a bl 〈…〉 practice this is to wrestle with God were i 〈…〉 til the dawning of the day and not to let hi 〈…〉 till he blesse us What was it that made way Jacobs enlargements Was it not his seri 〈…〉 nesse and fervency And these two are of times conjoyned in the Psalm I cryed 〈◊〉 heard me the one importing his fervency the other his access Our prayers for the 〈◊〉 part dies before they win up to heaven 〈◊〉 proceed with so little zeal and fervency 〈◊〉 us This was the saying of a holy Man th 〈…〉 never went from God without God th 〈…〉 where he left him he knew where to find 〈◊〉 again It is a saying that many of us doth nâ— such as endeavor to attain to Alace we may 〈◊〉 that sin of neutrality and indifferncy in 〈…〉 yer hath slain its ten thousands of enjoy 〈…〉 nts when other sins in prayer hath but in their thousands There is a fourth thing which we shall speak to as the most compendious way to attain 〈…〉 argement in the exercise of prayer and it is 〈…〉 s. Ye would be under a deep and divine im 〈…〉 ession of these things that ye are to speak of 〈◊〉 to God in the exercise of prayer either to 〈…〉 ve your spirits under an impression of sorrow under an impression of joy In a manner a 〈…〉 ristian ought to speak his prayer to his own 〈…〉 rt before he speak it to God and if we spoke more nor what our hearts doth endite our 〈…〉 yers would not be long and we should eshew 〈…〉 se vain and needless repetitions that we use 〈…〉 he exercise of that duty of prayer O! but 〈◊〉 are exceeding rash with our mouth and 〈…〉 ty with our spirits in uttering things before 〈…〉 d. Almost we never go to prayer but if we 〈…〉 d so much grace as to reflect upon it we 〈…〉 ght be convinced of this that we have utte 〈…〉 things that have not been fit to be uttered God as when ye speak of your burdens and 〈…〉 sses which ye never did seriously premedi 〈…〉 upon and likewise speak of these things â—our joy in which ye did never rejoyce O! 〈…〉 eive ye him to be altogether such an one â—our self that such a wofull cursed practice delusion as this should overtake you If a 〈…〉 istian would study before he go to prayer 〈…〉 mprint and engrave his desires and petitions 〈…〉 n his heart he might have more liberty and 〈…〉 sse in the proposing of them unto God Now that wherewith we shall shut up 〈◊〉 discourse upon this noble grace and duty prayer shall be this To speak a little unto 〈◊〉 answers and returns of prayer And the first thing which we shall speak up this subject is What can be the reason that 〈◊〉 Christians in these dayes are so little expect 〈…〉 and waiting for the return and answer of t 〈…〉 prayers For do we not oftentimes pray 〈◊〉 yet doth not know what it is to wait for answer and return to these prayers of o 〈…〉 This exercise which is so much undervalued us the want of it doth no doubt prove 〈◊〉 marvelous decay that is in the work of C 〈…〉 stians graces And we conceive that the 〈◊〉 waiting for the return and answer to pray doth proceed from the want of the solide 〈◊〉 and of the absolute necessity that we st 〈…〉 of these things that we pray to God for 〈◊〉 strong necessities makes strong desires and nest expectations but we may say that necessities dies with our petitions we sh 〈…〉 be more in waiting for and expecting the turns of our prayers There is this likewise that is the reasoâ— that wofull practice We have not a lively deep impression
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
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