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 GREY, 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 Press) they would, no doubt, have come forth more refined, and better digested: and therefore be entreated Courteous Reader, rather to take in good part that which is intended for the public good, then to carp at any thing which doth not satisfy 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 thei● several ornaments. These things whic● are enlived by the expression of th● Speaker, sometimes taketh well; whic● being committed to the Impression of th● Press, seemeth flat, superfluous, digressive, and redundant: The zealous Temper of the Speaker in delivering his Message by word, carrying him sometimes without the limits and contextures o● the ordinary method.  
As these Sermons were delivered wit● meekness and zeal, so be careful to re●● them with a meek frame of spirit, 〈◊〉 guard off all carping prejudices; and 〈◊〉 have thy heart burning with zeal, to th● consuming of soul-depressing dulness.   

Directions and Instigations to the Duty of PRAYER.  

SERMON I.  1 Thes. 5. 17. Pray without ceasing. 
Godliness is so sublime and divine a thing, and doth so highly elevate the Believer that is endued with it, that by it he is admitted unto that high pinnacle 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 Rhetoric to commend this unto you who have tasted of the sweetness of it: for wisdom will be always justified of her children, Mat. 11. 19 But there are some of you who savour not the things of God, and to whom these things doth appear but as some Europian fancy, and notions of a man's 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 glorious light of it should surround us, yet the ●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 enlightened 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 th● principal thing which we have to do in all ou● 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, bu● it may commend & ingratiate itself to any wh● doth not close their eyes. And amongst all th● beautiful effects & parts of godliness, this dut● 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' 〈…〉 grace's of the Spirit, yet out of it have come excellent things, and it hath not counted it presumption to compare itself 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 T●inity, yea, and that 〈◊〉 often and freely as the Christian pleaseth: fo● there it a door of access standing always ope● by which we may enter in, and communicate 〈◊〉 in part our thoughts to God, and to have hi● making known his mind to us. O! this is a dignity and a privilege that hath been purchase unto us at an infinite rate and value, even 't 〈…〉 precious blood of Christ: for, no doubt, t 〈…〉 door of our access unto God, is through t 〈…〉 ●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 ay 〈…〉 comprohensible essence of God, that which 〈◊〉 now neglect through ignorance, we should s 〈…〉 to meddle with it through a sort of reverens 〈…〉 and fear, being afraid to touch the mount, lest 〈◊〉 should be shot thorough, and looking upon o 〈…〉 selves, as unworthy to lift up our eyes to hea●en, because we have reproached him so often.  
Now there are these two incomprehensible and cardinal evils which doth exceedingly ma● 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 ourselves, and too much leaning to our own understanding, which is idolatry; it being a visible breach of the first command, Thou shalt have none other Gods before me, Exod. 20. 3. And too little confidence and trusting in God, which is our Atheism; employing ourselves in all, and employing God in nothing: so that our blessed ●ord may propose that inanswerable challenge and question to many of us, Hitherto have you asked nothing in my Name, John 16. 24. And what is this practice, but an involving of our ●●lves in that woeful curse, Cursed be the man ●hat trusteth in man, and maketh flesh his arm, ●hose heart departeth from the Lord? Should the living seek the dead, and not their God, who giveth ●nto all men all things liberally to enjoy? Jer. 17. 5. Were we dwelling more under the spiritual 〈…〉 pression of our utter inability & impotency ●o save ourselves, and that complete ability ●nd infinite power which is in him to help us, ●e would bind this precious command of prayers ●s a chain of gold about our neck, and make it ●n ornament of grace to our head, Prov. 4. 9 We 〈…〉 old certainly be constrained to cry forth, ●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 correspondent unto our resolutions.  
O! what a glorious and unspeakable digni 〈…〉 suppose you it to be, to be daily having you 〈…〉 walk in heaven, in those beautiful streets th' 〈…〉 are all paved with transparent gold, and to 〈◊〉 conversing with him whose fellowship is of more 〈…〉 infinite worth than all imperial dignities? 〈◊〉 Christian that is much exercised in prayer m 〈…〉 have this to say when he is passing thorough t●● gates of death to long & endless eternity, th●● he is now to change his place, but not his company. Heaven may be to him but a blessed 't 〈…〉 sition to a more constant and immediate enjoyment of God. O? what a blessed day suppo 〈…〉 ye it shall be when ye shall be altogether wi●● out the reach of the necessity of this duty, a 〈…〉 noble exercise of the grace of prayer? For though 〈…〉 it be a blessed and most divine exercise, yet 〈◊〉 involves an imperfection in its bosom; and 〈◊〉 it must needs pass away, when that which is p 〈…〉 fect shall come, 1 Cor. 13. 10. O! to be mu●● in correspondance with him, and in mainta 〈…〉ing communion and fellowship with him, A 〈…〉 of him, and it were to the half of his Kingdom 〈…〉 yea more, whatsovever ye ask in his Name, acc●●ding to his will, and what he sees fit in his wisd 〈…〉 for your good, believing, be will grant it to y 〈…〉 Math. 21. 22. and will not at all deny yo 〈…〉 We conceive there is not such a comprehensi●● promise annexed to any duty as this: in a ma●ner, it is the sweet compend and epitome of 〈◊〉 Christian promises. What is included here 〈…〉 All things, no doubt, for your good are he 〈…〉 included, and nothing of that kind is exclud●●. We confess if our enjoyments were regulate according to our desires, they should come s 〈…〉 short of that which we stand in need of, a 〈…〉 much more they should come short of that which he is willing to give; and therefore we are blessed in this, that he walketh not in his dispensations to us by the rule of our desires, but by that precious rule of his free and condescending grace: for he is able to give unto us ●xceding abundantly above all that we are able to ask or think, Eph. 3. 20. If you would ask what ●s the great and eminent exercise which a Christian ought to have while he is here below? Believe it, I could give no answer so suitable as prayer, this noble and precious exercise of this grace of prayer. And if it were asked, secondly, what ought to be the great and eminent exercise of a Christian while he is here? It is prayer. And if it were asked, thirdly, what it ought to be? It is only prayer. Prayer above all things, and above all things prayer. I mean true serious, sincere, and nor hypocritical prayer: a pleasant retiring and diverting ourselves from all other things, to wrestle with God: to leave our servants and our asses at the foot of the mount, until we go up and worship God, and ●ury our idols under the vale of Sichem, and to wash ourselves from our pollutions, when we go up to Bethel: to return from the confused ●oise of the multitude of our affairs, unto the pleasant delighting ourselves in God. A Christian (the sound of whose feet is much heard in ●he streets of New Jerusalem, who, in a man●er, is anticipating the time of his endless enjoyment of it; and who is daily bringing down heaven unto earth, or rather elevating himself towards heaven, hearing of such an endless command at this, pray without ceasing, 〈◊〉 Rom. 20. 12.) is constrained to cry forth; Lord, what is man, that thou should be mindful of him? Or the son of man, that thou should vis 〈…〉 him, and that thou hast so highly magnified him 〈◊〉 Ps. 8. 4. I conceive, if a Christian would loo 〈…〉 upon all his duties of Religion under a right 〈…〉 notion and apprehension; certainly he will ●sapn●ther take them up as his dignity, than his du 〈…〉 and rather as the singular tokens and signific●tions of the infinite respect and love of God towards him then any way given and commande● him; Seeing by the practice of them we shoul● testify our thankfulness and obedience towards him, surely it were our servitude, and no● our liberty to be freed from this blessed an● glorious yoke of his commandments. O! wh 〈…〉 a bondage were it for an immortal soul, not a 〈…〉 ways to be living in a direct line of subordination to him? But a natural man hearing of th' 〈…〉 decree and command of God coming forth, Pr. 〈…〉 without ceasing, will cry out, This is a hard saying, who can hear it? Joh. 6. 60. We ought t 〈…〉 study to be subordinate to God, & in subjectio 〈…〉 unto nothing which may hinder our subordination to him, and to make use of all things i● subordination unto him: And he who accoun 〈…〉 the service of the Lord a weariness, and do 〈…〉 snuff at it, as it were; and who never knew wha● it was to be bound in spirit, till he go to pray 〈…〉 believe me, that man is not much taken up i● the obedience of this noble and most excellent commandment, Pray without ceasing.  
Now being come to the words, having spoke● at large of that radical and noble grace of Faith● we are come to speak of this excellent grace o● Prayer: and I would have none of you mistaking the nature of this command, or excellent grace; or to conceive that the Apostle doth here so compendize and abridge Christians duties, as to confine them within this one duty & grace of Prayer, so that we should constantly and perpetually be taken up in this exercise, 〈◊〉 so neglect the exercise of all other duties. No, surely, this is not the meaning of the words: for the words going before the Text may remove this mistake; Rejoice evermore, 1 Thes. 5. 16. but we conceive it holds out these things to us,  
First, that in all our lawful diversions and interruptions from this divine exercise, and employment in this noble duty & grace of Prayer, we may be keeping ourselves in a praying frame and disposition; so that when occasion presents itself to us, we may retire ourselves from the noise of our secular affairs, and converse with him. A practice much unknown to the most part of the Christians of this generation, who betwixt the times of their conversing with God, and their addresses to his Throne, gives their hearts leave to wander after many vain impertinencies, and to rave abroad in the path of their Idols, and to entangle themselves with the affairs of this world; so that (in a manner) they are incapacited for this holy and divine exercise of the duty of Prayer, which doth require much divine abstractednesse from the world, and the things thereof, and much composedness of spirit; in which, our involving of ourselves too much in our affairs (that do but by the way belong unto us) doth so much interrupt and hinder us: And this exhortation, Pray without ceasing, holds forth unto us that there is no condition, nor estate of life wherein we can be placed, that exeemeth us from the necessity & obedience of being much in the 〈…〉 ercise of this noble and excellent duty of t 〈…〉 grace of Prayer. For if we be under bonds, 〈◊〉 must pray that we may be enlarged: and if 〈◊〉 lift up the light of his countenance upon us, w● must pray that we may be helped to walk humbly with God, and to erect to ourselves a dwelling in the dust, when he erecteth to us a thron● in heaven; and to be enabled not to stir him up 〈…〉 nor awake him before he please. God hath i● the depth of his infinite wisdom and unsearchable love towards man, so ordered it, that continual dependence upon him, is both our du 〈…〉 and dignity.  
And then secondly, it holds out this unto u● that in the midst of all our business, and oth●● affairs that we go about, we ought to be sending forth secret and divine jaculations towards God; which practice was no mystery unto Jacob, for in the midst of his testament, having blessed six of his sons, and having other six to bless, he breaks forth with that divine thought. I have waited for thy salvation, O Lord, Gen. 49. 18. Neither was this a mystery unto godly Nehemiah, who while he was standing befor● the King with the cup in his hand, did pray unto the Lord in this secret and silent way, Neh. 2. 4. He prayed unto the God of heaven.  
And then lastly, this command and exhortation, pray without ceasing, holds out this unto us, that we should lay hold; yea more, that we should watch to lay hold upon every opportunity for this duty of prayer: yea more, that we should labour for all occasions for the enjoying of this admirable dignity, which is the scope of that noble command, 1 Pet. 4. 7. But (saith he) ●he end of all things is at hand: be ye therefore so●er, and what 〈…〉 unto prayer. A practice, alace! ●hat is not much now in request, and that the Christians of this generation do very much undervalue, and set at nought: and we conceive ●hat which doth so much interrupt our obedience unto this command of praying in public, ●nd in our praying one with another, is either our atheism, or our pride, we being more afraid ●o speak before men nor to speak before God, which is our atheism; so that our silence is rather from our reverence of men, then from our reverence of God. And then our pride hinders 〈◊〉 from it, we being afraid lest going about that duty we discover our nakedness, and make our shame to appear: & in our impertinent denials of our obedience unto this desire, we study to cover the mater with a pretext of humility, & to gain reputation amongst men, that pride is hid from our eyes, and that we walk low, when in the mean time we sit on high places: And certainly that which doth so much obstruct our liberty and our having access unto God in our praying one with another, is our greater fear of these before whom we pray, then of him whom we pray to: And, no doubt, the divine impression of a Deity upon our hearts, would much help us to get this overcome. Or it is our pride that hinders us from high thoughts of God, and hinders and interrupts this holy and divine exercise of the grace of prayer, even ourselves; which is the great Diana which we do so much adore: and about the adoring of which, and her silver shrines (so to speak) so much of our talk and labour is spent: we still proposing that woeful end in all our actions, the exalting of ourselves, and attaining reputation amongst men; and therefore it comes to pass, that the 〈…〉 is little or no advantage redounding to us b 〈…〉 the exercise of public prayer: so that we m 〈…〉 say that which one spoke to another purpose Cum inter homines fui minor homine redivi 〈…〉 for we may say this, that when we have be 〈…〉 amongst Christians, we do oftentimes return l 〈…〉 Christians: for if in our praying one with an 〈…〉 ther, we be answered according to the Idols 〈◊〉 our heart, and have liberty of words, and perhaps some real access to the Throne of Grac● when God lifts us up, we lift up ourselves, b●ing exalted above measure, and sacrificing to oh 〈…〉 own net, and making a secret feast to our Dag 〈…〉 within the temple of our hearts; proving o●● selves to be but empty vines, bringing forth fru 〈…〉 unto ourselves, Host 10. 1. And hence it is (〈◊〉 Christian will observe it) that he doth not mu●● advance in the work of mortification by h 〈…〉 public enlargements, and that the power 〈◊〉 iniquity in him is not much restrained by these but that presently after his weeping over himself for some short coming, some new tentation presenting itself unto him, envolves him 〈◊〉 the like, or (it may be) in a worse sin: and ordinarily our public enjoyments and enlarg●ments are not constant and permanent, by ou● quenching his holy Spirit.  
However, by the way we would say th●● which a Heathen said, It is much for a man 〈◊〉 be as serious alone in the exercise of his min 〈…〉 and affections in pursuing after these duties, 〈◊〉 when he is in company: And that which do 〈…〉 exceedingly hinder a man's obedience when h● is alone; unto this command to pray without ceasing, is either the want of a solid conviction 〈◊〉 the necessity of this duty, or else it flows 〈…〉 am a not being deeply convinced of the advantages that may be found in this exercise of ●ur secret retirements with God, and abstracting ourselves from the noise of the world, to converse with him. What joy in the holy Ghost? What mortification of our idols? What divine conformity and likeness to the Lords blessed ●●d glorious Image might we attain to by this? ●s likewise we may superadd this, the want of ●he solid conviction of these unspeakable disadvantages that are to be found in our woeful neglecting, and sinful suspending of the exercise ●f this duty when we are alone, which are best known to these which are most conversant with their own spirits: but sure we are through, ●he slothfulness of our hands, our house dropeth thorough, and our building doth decay; and we are become remarkable servants unto our own 〈…〉 sts and corruptions.  
Now is there any of you that at the very ●eading of these words, pray without ceasing, may not retire himself, and judge himself eminently guilty of the breach of this command & excellent duty? That whereas Eliphas did accuse Job, Thou restrainest prayer before God, Job ●5. 4. surely he may justly charge it upon ma●y; yea, and alace! upon the most part of the Christians of this generation, there are many, I ●ear, here, who doth pass under the notion of Saints and real Christians, who never did much study to obey this command: there are many ●ere who need not much Arithmetic to calcu●at all their prayers that they have poured out ●efore his Throne. O! whither is your devotion gone? If David and Daniel were now alive, would not their practice condemn the Christians of this generation, who at morning, at no 〈…〉 and at the evening tide did call upon him, ye● in the silent watches of the night, and at midnight 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 who● that excellent testimony is given, Luke 2. 3●● She was a widow about four score four years, whi●● departed not from the Temple, but served God wi●● fasting and praying night and day) might not should 〈…〉 provoke many women; yea, all men and women 〈…〉 unto an holy emulation in this so singular at 〈…〉 divine a practice? Alace! there is none now 〈…〉 day's upon whom so brave a testimony cou●● be passed, as was upon her. We must either 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 flows out fro● beneath the Throne of God; and of its sweetne 〈…〉 which causeth the lips of those that are asleep 〈◊〉 speak, we would be more taken up in giving obedience unto this precious command of pra●er. And if we were sleeping more in the bed oh 〈…〉 love, we would be less sleeping in the bed oh 〈…〉 security: we would likewise embrace more abstractednesse from the world, and more familiarity with God. O! but our visits are rare, because we are not constant in prayer, and serve 〈…〉 in spirit, seeking the Lord. It is no wonder th●● we forget what an one he is, because it is 〈◊〉 long since we did behold him: We may forge 〈…〉 his form and liveliness, there is such a numb●● of days and woeful space of time interveening betwixt our enjoyments of him.  
Now we shall not dwell long in pointing out ●nto you what prayer is; we conceive it is a sweet travelling and trafficking of the soul betwixt emptiness and fullness, betwixt wants and all-sufficiency, and betwixt our inability to ●elp ourselves, 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, etc. which we conceive to be understood both of public 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 continued in them with all perseverance, as the ●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 con●●ain, there may be ●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 language; for either in our presenting or expressing our grief before God, our spirits are so overwhelmed within us, and so troubled, 〈◊〉 we cannot speak, so that sighs or silent grow 〈…〉 are rather our oratrie, than the multitude words. So likewise in the exercise of joy, 〈◊〉 soul is so filled, and in a manner, over shadow● 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 whi●● he doth enjoy, and in a pleasant beholding a 〈…〉 contemplation of him who hath ravished hi● 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 judgement is so confounded wi●● the inexpressable sweetness and glory of high 〈…〉 that appeareth, and his affection doth so swe 〈…〉 and run over all its banks, that in a manner, 〈◊〉 is clothed with a blessed impossibility to ha' 〈…〉 the use of his tongue, & therefore is beginning 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; these things being rather to prove ourselves Orator's, than such as pray in the holy Ghost.  
But we conceive it doth more consist in th● voice of the affections, not in the voice o● words, and in having unexpressable and unutterable sighs and groans of the spirit, which is 〈◊〉 deed that true spirit of adoption which he hat● given unto us, whereby we cry unto him, Abba 〈…〉 Father, Gal. 4. 6. If we spoke no more in praye● then what our affections and souls do speak● truly, we would not speak much: if we spoke 〈…〉 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 ●uch it is of a Christians concernment to be convinced of the absolute necessity of a Mediator and of a Dayman 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 ●●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 ●pon the number of the days: and I conceive, that the want of the right apprehensions and ●p-takings of God, and of ourselves, is the reason why this great mystery and divine duty of the Gospel, to wit, the employing of Jesus Christ in prayer, is so great a mystery, both un●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 progress 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 public or in private, without him who by his blood must ●uench this divine flame, and who must remove that Angel that stands with the flaming sword in his hand, marring our access to God: Chr 〈…〉 must be to us Melchisedeck a King of righteo●●nesse, and of peace. He, no doubt, is that trystis 〈…〉 place in which God and finners must meet: h〈…〉 that glorious ladder that reaches from hea 〈…〉 unto earth, by which we must ascend up to G 〈…〉 his humanity (which is the foot of that lad 〈…〉 is the door of our access, by which we must 〈◊〉 cend to the top, which is his Divinity. We 〈◊〉 once by our iniquity fix a gulf betwixt God 〈…〉 us; but Jesus by taking on him our nature, 〈◊〉 make a golden bridge over that gulf, by whi●● we may go over and converse with God.  
And first, surely want of the conviction 〈…〉 this, doth make us come with less confident unto him: for upon what can ye build y 〈…〉 hope, except it be upon that stone of Israel, 〈◊〉 on his beloved Son in whom he is well please 〈…〉 Matth. 3. 17. We ought to rest upon him 〈◊〉 is that Immanuel, God with us.  
2. As likewise the want of this, is the ca 〈…〉 of the little reverence that you have to God 〈…〉 your approaches unto him: for did we o 〈…〉 take him up under this notion, how inac 〈…〉 sible God is, except he be made accessible 〈…〉 him who is the way, the truth, and the li 〈…〉 John 14. 6. O! how would we fear to d 〈…〉 near such a holy God  
3. And this likewise is the occasion of 't 〈…〉 little delight we have in conversing with h 〈…〉 we are persuaded that there is no deligh 〈…〉 this blessed exercise, but through him who 〈…〉 the vision of peace betwixt the Father and u 〈…〉 his divine nature is an impregnable rock whi●● we cannot scale but by his humane nature: a 〈…〉 we must make use of Christ in all our approaches to God, not only as one who must give us 〈…〉 ess unto him, & open a door unto us, through ●●ich we must enter into the Holiest of all▪ (he 〈…〉 st draw aside the vail that is hanging over 〈◊〉 face, and we must go in walking at his 〈…〉 k, as is clear, Rom. 5. 2.) But we must likewise 〈…〉ke use of Christ in all our approaches unto 〈…〉 d, as one by whom we must be enabled to 〈◊〉 every thing he calleth for at our hands, of the 〈…〉 h of that saying which is in Joh. 15●5. With 〈…〉 me, you can do nothing, were more deeply en 〈…〉 ven upon, and stamped on the tables of our 〈…〉 s, we would be walking alongst our pilgri 〈…〉 ge with the sentence of death in our bosom 〈◊〉 have our confidence fixed on him above. 〈…〉 r there is not only an inability in ourselves 〈…〉 o any thing; but also we are clothed with 〈…〉 oful impossibility, as that word doth hold 〈…〉 th', Without me, ye can do nothing. And certainly the lower we will descend in the thoughts 〈…〉 our own strength, we are the more sit to re 〈…〉 ve this divine influence from him, by which 〈◊〉 are capacitated & rendered able for the do 〈…〉 of every duty. We must like wise make use 〈◊〉 Jesus Christ in all our approaches unto God, 〈…〉 ne before whom all our prayers must be ac 〈…〉ted before him. The sacrifices of Judah can 〈…〉 come up with acceptance upon that golden 〈…〉 r before the Throne, except they be presen 〈…〉 by him who is that great Master, of requests. 〈…〉 is is clear from Rev. 8. where by the Angel 〈…〉 t is spoken of there, we understand to be the 〈…〉 senger of the Covenant: and by that incense, 〈◊〉 understand the merits of Jesus Christ, which 〈…〉 hat precious vail that is spread over these 〈…〉 ul imperfections of our duties, which they must be mixed with, before they be an acc 〈…〉 table savour unto God. O! how doth he a 〈…〉 minate and abhor all our prayers, if they w 〈…〉 this precious ingredient, that sweet-smell 〈…〉 incense the merits of our blessed Lord Je 〈…〉 Christ! It is he that doth remove all these 〈…〉 ving, and vain impertinencies of ours, that 〈◊〉 have in the exercise of that duty; and doth p●●sent them in a more divine frame and co 〈…〉ture. He reduces them into few words, 〈◊〉 makes them more effectual for the obtai 〈…〉 of our requests. If the consideration of 〈◊〉 were more with us, O how would it make ●●sus Christ more precious in our eyes! As 〈◊〉 wise it would discover unto us a more abso 〈…〉 necessity in having our recourse to him in 〈…〉 our approaches to God: Such is the dep 〈…〉 the unsearchable grace of Christ, and of 〈◊〉 his finite love towards sinners, that the voice 〈◊〉 complaining on them was never heard in h●●ven. Christ he never spoke evil, but alw 〈…〉 good of believers before his Father, notw 〈…〉 standing he hath oftentimes spoken repro 〈…〉 to themselves: this is clear from John 17. 〈◊〉 where giving an account of the carriage 〈◊〉 practice of his disciples unto the Father, 〈◊〉 doth exceedingly commend their faith & t 〈…〉 carriage towards him; and saith, They have r 〈…〉 ved me, and have known surely that I came 〈◊〉 from thee, and they have believed that thou d 〈…〉 send me; and yet in Joh. 14. 1. he doth challenge their unbelief: the one speech he directeth 〈◊〉 God his Father, and the other he directeth o 〈…〉 them. Love in a manner, doth silence all 〈◊〉 noise of complaints with him; and maketh h 〈…〉 always breath out love in his expression 〈…〉 〈…〉 'em before the Throne. He will while● speak 〈…〉 ughly to Believers here to themselves; but to 〈…〉 y with reverence to his blessed Name, he never 〈…〉 lleth an ill tale of them behind their backs.  
But now we shall insist a little in pointing 〈…〉 t what things are convenient and suitable 〈…〉 r a Christian to exercise himself into, before 〈◊〉 go about this divine and holy duty in con 〈…〉 sing and speaking to God.  
And first, we think a Christian before he come 〈…〉 d take upon him this holy & divine exercise 〈◊〉 talking with God, he must be much in the ex●●cise of meditation, not only of the inconceiv 〈…〉 le highness & dignity of that glorious & inex●●essable person with whom he is to converse: 〈…〉 t also upon the inconceivable baseness and 〈…〉 wnesse of himself; so that the consideration 〈◊〉 the highness of the one; he may be provockt 〈◊〉 reverence, and by the consideration of the 〈…〉 her, he may be provockt to loathing.  
2. A Christian before he go to prayer, would 〈…〉 dy to have a deep impression of these things ●●ich he is to make the matter of his supplication of to God, and to have them engraven 〈…〉 on his heart: and truly we think the want of 〈…〉 is is oftentimes the occasion of that woeful 〈…〉 ll of lying unto the holy Ghost: for we come 〈…〉 in in prayer, and personate or counterfeit 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 obedience 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 h●●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 spoken 〈…〉 to God. O to be studying that divine abrid 〈…〉 ment of our prayers, which, no doubt, woe 〈…〉 make us to speak nothing before him, b 〈…〉 what our hearts doth indite, there is something of this holden our in the practice of 〈◊〉 vid, Ps. 45. 1. where he beginneth with th' 〈…〉 My heart doth indite a good matter: and then 〈◊〉 subjoins, 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 business, p 〈…〉 duce multitudes of dreams to ourselves.  
Thirdly, this is likewise requisite for a C 〈…〉 stian before he go to prayer, to be studying 〈…〉 linesse, to be endeavouring to have these fill 〈…〉 garments wherewith he is clothed, change 〈…〉 with change of raiment, he must pu● 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, than I will come 〈…〉 ss thine altar, O Lord. This is likewise clear 〈…〉 m Exod. 30. 18, 19 where Aaron and the ●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 All 〈…〉, when they came near to minister or bur● 〈…〉 fering by fire unto the Lord: We must like 〈…〉 se endeavour much to symbolise that practice, 〈…〉 d to have ourselves 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 suitable 〈◊〉 one that is walking unto that higher Palace, 〈◊〉 that glorious ornament of holiness, with 〈…〉 which we are rendered 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 〈…〉 am we are to converse (when we go to 〈…〉 yet) were engraven upon our spirits, we 〈…〉 uld study to be like him: for the foundation 〈◊〉 friendship 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 〈…〉 o, 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 unless we superadd this to 〈…〉 est, we cannot long continue in a constant 〈…〉 avour, after the attainment of these three 〈…〉 o 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 ●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 river 〈…〉 that they have of him: their long familia 〈…〉 and constant conversing with God, hath no 〈…〉 moved that due and convenient distance w 〈…〉 they aught 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 will 〈…〉 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 woeful 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 swine 〈…〉 odd, and cutting off a dog's 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 clothe ourselves with sackcloth, 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, in a manner, he conceived 〈…〉 o be presumption, Gen. 18. ●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 spotless 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, etc. 〈…〉 ove is seeking that person that sits low 〈…〉, 〈◊〉 ●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 clothing for a person that is to go 〈…〉 the Court of Heaven, which the Apostle P 〈…〉 doth require, 1 Pet. 5 5. Be clothed with h 〈…〉 lity. O! but that woeful 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 terms nor this, that 〈…〉 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 we 〈◊〉 likewise, that the want of this doth make 〈…〉 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 than 〈…〉 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 business, cannot give present and 〈…〉 〈◊〉 our desires, so that we need not be constrai 〈…〉 d to cut ourselves 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 employ 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 〈…〉 o, believing, you shall receive it. O! how 〈…〉 l 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.  
●V. A fourth sweet companion in the exer 〈…〉 of prayer, is fervency. Can we live under 〈◊〉 a woeful delusion, as to conceive that God 〈…〉eth those suits and petitions which we do 〈…〉 cely hear ourselves? Can we have much 〈◊〉 in proposing our desires, when we do it 〈…〉 h such a woeful 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 says, hear my prayer; and that not being 〈…〉 cient, he doth ascend one step higher, and 〈◊〉, Hold not thy peace at my ●ry; that voice 〈…〉 g a little louder than the voice of prayer: 〈…〉 yet again he ascendeth one step farther, and saith, Hold not thy peace at my tears. These 〈…〉 lent cries, the tears of a Christian, have m 〈…〉 Rhetoric, and the loudest voice in heav 〈…〉 These sweet emanations and flow ou 〈…〉 water from that precious fountain of a con 〈…〉 and broken spirit, they do no doubt, ascend high 〈…〉 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 〈…〉 Host 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 〈…〉 Prince's in the world doth wear as ornam 〈…〉 And truly the want of this doth proceed f 〈…〉 the want of the solid 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 〈◊〉 increase the vigour of our pursuit after it; 〈◊〉 maketh us with seeking of it, mount up 〈◊〉 wings as Eagles, over all these difficulties 〈…〉 lie as impediments in our way: aught w 〈…〉 to be emulous of the practice of Ninive 〈…〉 whom this is recorded, that they cried mig 〈…〉 to God, Jonah 3. 8. we think many Chris 〈…〉 of this generation (because of their w 〈…〉 remissness and coldness 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 ●elieve me, I think it is one of the most dark mysteries that is to be found in the practice of 〈◊〉 Christian, except he in whom is all the trea 〈…〉 res of wisdom and knowledge, do unsold this 〈…〉 e divine sentence, Pray without ceasing; it 〈…〉 all always remain a mystery to our obedience. It is a question, we confess, that is sometime difficult to determine, whether some du 〈…〉 es of a Christian that are commanded to be 〈…〉 ne by us, be more mysterious to our under 〈…〉 nding to take up the nature of them, and ●hat is commanded in the lively and spiritual exercise of such a duty? Or whether they be 〈…〉 o'er mysterious to us in our practice and o 〈…〉 dience? We confess, it holdeth not alike in 〈◊〉 things, it being more easy for us to know, 〈…〉 en to practise many things: but we conceive 〈◊〉 holdeth out in some, and even in those things 〈…〉 d duties that are most obvious (as we con 〈…〉 i've) and that have least of the mysterious 〈…〉 ss of the Gospel engraven upon them, etc.   

SERMON II.  1 Thes. 5. 17. Pray without ceasing. 
IT were for our great advantage to be mu 〈…〉 taken up in a serious and divine consideration of that most sad, but most true say i 〈…〉 That there are many called, but few chosen; y 〈…〉 if there were but one of each twelve that 〈◊〉 within this house to day, to whom Christ th' 〈…〉 (sadly) should speak, One of you will betray m 〈…〉 aught ye not all to be put to a holy inqui 〈…〉 and search, and say unto him, Master, is it 〈◊〉 Master, is it I? and to be exceeding sorrowf 〈…〉 ●ntill that concerning question be determi 〈…〉 unto you? How much more ought ye to 〈◊〉 complish a secret and serious search, to kn 〈…〉 whether or not ye be written amongst the livi 〈…〉 in Jerusalem, and have passed from death to life 〈…〉 Seeing, alace! I think it is more probable, 't 〈…〉 if precious Christ were to speak to each two 〈…〉 that are within this house, we are afraid th' 〈…〉 he should thus (sadly) speak, There are ele 〈…〉 of you that shall betray me, and only one sh〈…〉 pass free. And, O that the number of though 〈…〉 who are to betray the precious Son of Go 〈…〉 were reduced to so few, though indeed the 〈…〉 be many!  
If he who seeth not as man seeth, who reprov 〈…〉 not after the hearing of the ear, nor after the seei 〈…〉 of the eye, (who can reject an Elia●, the more 〈…〉 fair in show and appearance, and can choose 〈◊〉 stripling like David) were to come to give h 〈…〉 verdict, and pass his sentence on all of us th' 〈…〉 are here; ah! upon how many of our fo 〈…〉 heads might he engrave this dreadful sentence, Mene, mean, tekel upharsin: thou art weighed in the balance, and art found light! I am afraid that even some professors (who have a form of godliness, and yet have not the power thereof; and are like those painted sepulchers, that are fair without, but within are full of dead men's bones) he shall reject their confidence, and cut off their ●ope as a spider's web. Religion that is pure and undefiled, is another thing than we take it to be: We must not go to heaven in a bed of ●oses; we must strive and earnestly contend to enter in at the straight gate. And if ye would have a description and definition of those that are shut out from the presence of the Lord, who are of that woeful number, to whom Tophet is ordained of old, the Psalmist giveth a description of them, Psal. 14. 4. They call not upon God.  
But if ye conceive that this is the description of these that shall be eternally secluded from God's presence, that they pray not unto God, ●e will think that ye are not of that list: for who is so absurd (say ye) that will not pray to him that is Almighty, and pay that due homage ●nto him who is the Creator of the ends of the ●arth.  
But unto such Atheists as these, I shall propose these four things; which if you be not able to give a positive answer unto, he persuaded that ye never knew what it is to pray ●nto God, so as to have your offerings coming up with acceptance upon his holy Al 〈…〉.  
I. Did ye ever know what it was to go 〈◊〉 ●rayer upon an internal principle of love, and ●●e grace of Christ constraining you●? Are ●here not many of you: O Atheists! who doth not know what this means, to have the prec 〈…〉ous bonds of love constraining and imposing 〈◊〉 blessed necessity upon your hearts to conver 〈…〉 with God in prayer? Did ye ever know what 〈◊〉 was to bind your sacrifice to the horns of the A 〈…〉 tar, by the cords of love?  
II. Did ye ever know what it was by pra●er, to attain to more conformity with Go 〈…〉 and to crucify your l●sts? There are many, a 〈…〉 I may say some professors, to whom this ay 〈…〉 mystery; through fasting and prayer to cruci 〈…〉 an idol or lust. It were good ye had a holy j 〈…〉 lousy over yourselves, that you are in bonds 〈◊〉 iniquity, and gall of bitterness. The most p 〈…〉 of our mortification is rather by consent, th' 〈…〉 by constraint; our Idols doth rather go o 〈…〉 nor are cast out; or else our Idols dieth rath 〈…〉 to us, than we die to them: Hence it is, th' 〈…〉 oftentimes after he hath famished our gods, 〈◊〉 sit down and bemoan ourselves over the gra 〈…〉 of our Idols: and as David lamented over A 〈…〉 solom, so do we over our lusts.  
III. Did ye ever know what it was to disti 〈…〉 guish betwixt absence and presence? When 〈◊〉 ye meet with such a place which ye might 〈◊〉 Peniel, that you had seen God face to face: a 〈…〉 in another place you might have said, Here 〈◊〉 did turn about the face of his Throne, and did v 〈…〉 himself with a cloud, so that I know not wh 〈…〉 ●o find him.  
IV. I shall in the last place propose t 〈…〉 question, which I conceive may not only convince profane Atheists, but also some w 〈…〉 have a show of Religion: Did you ever know 〈…〉 what it was to sit down and lament over 〈◊〉 since from Christ, and think it an import 〈…〉 want? Oh! where is the exercise of the impa●ent grace of love now gone? O! but Christ may live long in heaven, before the most part of us give him a visit! I fear he visit us, before we visit him.  
And now, O Atheists! examine yourselves by these, and be persuaded, that if ye know not what those things mean, ye are yet strangers ●nto the spiritual exercise of this duty of prayer: and all your prayers that ever ye have spo●en, have been ●ut as a smoke in his nostrils, and a fire that burneth all the day. Believe me in this, O men of the world! that in the day when you shall solemnly appear before God in the ●alley of decision, this shall be a great Item of your di●●ay, that you have prayed so much, or rather that you have profaved his Holiness 〈◊〉 which you pretend to love) so much. O than all of us were not almost but altogether persuaded to be Christians. Seeing Christ doth offer that precious dignity, to make us not only sons in law to a King, which ought not to seem small in our eyes; but also to make us Kings and Priests ●nto God, can we refuse such an offer a● this? ●ight he not summoned the heavens and the ●arth, and angels, and our brethrens who are ●ow above to behold a wonder? yea, and no doubt it is a wonder that any of us should ●light such an offer?  
Now if any of you would ask at ●e that question, what is and should be the native exercise 〈…〉 f a Christian while he is here below in the ●nd of his exile, and a stranger from his father's 〈…〉 ouse? Whether he should exercise himself in 〈…〉ging, or in praying? We answer, that prayer i● and should be the main exercise o● a Christian, while he is here below in the land of h〈…〉 exile, and is a stranger from his father's house 〈…〉 when the promises are not yet accomplish 〈…〉 nor all the prophesies fulfilled. We confess 〈…〉 the exercise of joy and of rejoicing in God 〈…〉 aught to be a necessary duty and exercise o 〈…〉 Christian: We may sing the songs of these excellent Musicians, and heavenly Harpers, th' 〈…〉 stands upon the sea of glass, having harps in th' 〈…〉 hands. And our songs which is here below, 〈◊〉 only different in degrees: their songs are o 〈…〉 higher key, and our songs are of a lower ke 〈…〉 though we confess they are more expert 〈◊〉 that divine art, for we oftentimes spill o 〈…〉 songs in the singing of them: as likewise th' 〈…〉 are most constant in that blessed exercise, b 〈…〉 ●alace, we are oftentimes constrained to ha' 〈…〉 our harps on the willow trees, while we sit 〈◊〉 ●hese rivers of Babel. But if we would pra 〈…〉 more, we should pray more: and if we did p 〈…〉 more, we should praise more. O! but pray 〈…〉 would furnish us matter of new songs eve 〈…〉 day: and if we were much in that exercise, 〈◊〉 might have that blessed Psalm to sing, He h〈…〉 put a new song into my mouth, even praise unto 〈◊〉 Lord. I think a Christian may examine them 〈…〉 by this un●rring rule of his growth in gra 〈…〉 he may know it by the exercise of secret pray 〈…〉 this is the pulse of a Christian, by which 〈◊〉 may know his constitution: and the slow be 〈…〉ings of the pulse of the Christians of this goe 〈…〉 ration, doth prove this unto us, that grace in a remarkable decay; it is groaning with 〈…〉 ●s as the groans of a wounded man, O! but if 〈◊〉 were more obedient unto this precious command, Pray without ceasing, our grace might 〈◊〉 more vigorous, and our bed might be green, and we might be bringing forth fruit, even in our old age.  
But now to that which we shall insist mainly upon, in going through this duty and grace of prayer (beside these things that we spoke at the last occasion) viz. what are these strong impediments and obstructions that doth imped and hinder a Christians access unto God in his secret retirements in prayer? If we were asked at, When did we last behold him? We may say that which Esther spoke to the servant of Mordecay; It is thirty days since I did behold the King's face. But, alace! our lot of lamentation and defection from God, may ascend to a higher pitch; yea, it is many thirty days since we did behold the King. O! but we are great strangers in heaven: and though we should be eternally so, we could nor debate with his Justice.  
The first impediment that obstructs a Christians liberty in having access to God in his secret devotions, is that woeful and carnal design which he doth propose to himself in the exercise of that duty: we are low in our designs, which makes us low in our enjoyments: this ●s clear James 4. 3. where this is given as a reason why we do not receive that which we pray for: We ask amiss, to spend it upon our ●usts. We pray in secret that we may be more ●●tted to pray, when we go abroad, and thereby ●et applause: hence it is that so much of Christians pursuits are rather taken up in seeking after the ornaments of prayer, then after the ●race of prayer; rather to pursue after these ●hings that are adorning in it, than these things ●hat are saving in it: and even oftentimes the Ministers of the Gospel have that woeful en● proposed to themselves. How oftentimes doth our heart speak that which Saul said to Samuel● Honour me this day before the people and Elders 〈◊〉 Israel? And I think this is an evil which Christians may easily discern and take up, whethe● or not they do propose themselves as the 'las 〈…〉 and ultimate end of all their devotions? An● one that hath this woeful qualification, he do 〈…〉 resent and grieve more for his public stra 〈…〉 ning and bonds, then for these which he hath in private. Are there not many of us here wh〈…〉 will rise up from secret prayer under the un 〈…〉 denyable convictions of much distance from God, and yet never know what it is to hat● anxious thoughts about it? O! when did absence from Christ in our secret retiremen 〈…〉 make us forget to eat our bread? Ah! that sickness of love, whether it is gone? We are s 〈…〉 unto death of imaginary health; and we wi〈…〉 that that sickness of love were more epidemi 〈…〉 and universal in those days, which were not sickness unto death, but for the glory of G 〈…〉 And in our public straitning when we converse one with another, how much will 〈◊〉 grieve and repine, though we confess these a 〈…〉 rather the grievings of our pride, then of o 〈…〉 love; rather lamentations, because of the lo 〈…〉 of our reputation, then because of the loss 〈◊〉 our absence with Christ? One that hath th' 〈…〉 woeful qualification of proposing themselves 〈◊〉 the end of their devotions, they may likewise know it by this, that when they are straight 〈…〉 in their public approaches to God, and wh 〈…〉 others are enlarged, they envy and fret; th' 〈…〉 are rather endued with envy, than a holy e 〈…〉 lation; which proveth unto us, that we are 〈◊〉 great in the Kingdom of heaven, because we are not much taken up to glorify God, which hath given such gifts to men: but we sit down at his wise and wonderful dispensations, that he hath given unto others five talents, and to us but one; so that oftentimes we are provoked ●o that impious course, as to bind up our talon ●n a napkin, and to dig in the earth, and hide our Lord's money. Studying by that practice to appropriate the estimation of humility unto ourselves, 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 woeful end, himself, as ●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 than the grace and spirit of prayer: hence it is, when most part of Christians come abroad, they do rather prove themselves Orators, than Christians: the voice of words is more heard, than 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 ●ne amongst a thousand that doth study earnestly after it. Think ye to pursue and win God ●y your fair blossoms and flourishing Rhetoric, gallantness and fineness of expressions? Will not he who is infinite in understanding, laugh it your folly? Are ye to persuade a man? Are ye not rather to persuade God? Ye may likewise know it by this, whether or not ye propose yourselves as the last and ultimate end o● all your devotions, and it is when ye have mos● enlargements and access unto God in your secret retirements, and ye desire and covet t● have manyest spectators and auditors, that s 〈…〉 they may pass that testimony on you, that 〈◊〉 are men greatly beloved of God, that doth receiv 〈…〉 such singular testimonies of his love, and of high 〈…〉 respects: but woe be unto you that are such high 〈…〉 pocrits, who covet the greetings in the marks and the uppermost rooms at feasts, desiring to b 〈…〉 called of men Rabbi: Verily, ye shall have you● reward: When he that is first shall be last, a 〈…〉 he that is last shall be first. When that prove●● 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. An● we think this woeful evil of proposing ourselves as the end of our devotions, doth not only obstruct this grace, but likewise when w● attain to it in some measure, it breaks it off. It is certain that when a Christian hath mos● nearness with God, and is in a manner, lifted up to the third heavens, than he doth receive● great liberty of expressions, winning to som● high and eminent conceptions of God, and som● significant expressions of his own misery, th' 〈…〉 our pride causing us to reflect upon what w 〈…〉 have spoken, do much quench our holy flame 〈…〉 of zeal and love: we study to have expressions in our memory, that we may express them when we come abroad, rather than 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 gross in their carriage, who go about this exercise of prayer, that they may take advantage to sin with more liberty, and with sewer challenges; like that adulterous woman mentioned in Prov. 7. 14, 18. who after that she said, she had peace offerings with her, and that she had paid her vows, she inferreth this, That she would go and take her fill of loves, and solace herself to the morning. Your prayers, O Atheists! are always 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, lest ye deal treacherously with God. There are many of us that prays like Saints, but we walk like devils. Surely one that heard us pray, might prophesy good things of us; but in our life may find their prophecies fail in the accomplishment.  
There is a second impediment that obstructs 〈◊〉 christian's liberty in the exercise of prayer in his secret retirements, which is that woeful 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 mightily to God, when we are alone; and to wrestle with him were it until the dawning of the day, ●ill he bless us, that so we may indeed be Princes with God; that by these two hands we may lay ●old on him, Faith and Love: Love lays hold ●n the heart of Christ, and Faith lays hold on his Word, and by it detains him in his gallerie● I may speak this to the shame of many of you 〈…〉 that it were your adwntage 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 woeful indifferency: And we confess this w●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 woeful indifferency, doth much proce 〈…〉 either from the want of a solid 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 〈…〉 maul, by your formality ye make your bo〈…〉 stronger upon your spirits, and do wreath 〈◊〉 yoke of your transgressions round about you 〈…〉 necks. These impertinent rovings of spirit th' 〈…〉 we have in the exercise of prayer, doth, 〈◊〉 doubt, come from this fountain of woeful s 〈…〉 mality that we have in it: Fowls doth with 〈◊〉 berty descend upon the carcases, when we 〈◊〉 formal, and it is only fervency that must dr 〈…〉 these away.  
The third impediment that obstructs a Christians liberty: We are not much taken up 〈…〉 employing of the holy Ghost that must help o 〈…〉 infirmities, and must breathe upon our withered spirit's; other ways such dead bones as we are, cannot live; Our bodily exercise profiteth little, ●t is the spirit that quickeneth, 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 ●ealed. O but that word is a mystery to our practice which is in the 20. vers. of the Epistle of Judas; (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 ●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 ●hing to the practice of the most part of the Christians of this generation. I think a Christian that is much in the employment of the ●oly Ghost, when he goeth to pray, he is put to ●n holy non plus, so that he knoweth not what he shall say, and is oftentimes put without any compliment to propose that desire to God: Lord, teach us what we shall say, for we cannot ●rder our speech before thee, by reason of our darkness. 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 persuaded of it, that if this exercise of prayer were so gone about, we should have more liberty of words and of expressions than 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 access to God in his secret retirements and prayers, That we are so little taken up in the employing 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 Courtier in heaven, by whom we must have access and permission unto the King. If any person dare adventure to go to prayer without him (who is that blessed Dayman 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 enemy! how camest thou hither without a wedding garment: and be persuaded of it, that ye shall remain speechless, not opening your mouth.  
The fifth impediment and obstruction which obstructs a Christians liberty and access to God in his secret retirements, Is the woeful 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 persuaded 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 ●nd access, although they be not much different, yet always 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 we 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 woeful 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 itself 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 we may purify ourselves from all uncleanness of the flesh, and of the spirit, and may be able to perfect holiness 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 olive tree bear figs? so can no fountain yield salt water and fresh. And certainly it shall always remain impossible for us to do both good a 〈…〉 evil. Would ye know the livery which th● Church of Christ must have and her members▪ It is to be clothed with holiness; for, 〈◊〉 doubt, that is the robe and garment with whic● we must enter into the Holiest of all; and m●● not that incite and provoke your desires to fo●low after it which is so excellent and preciou 〈…〉 Believe it, we are not able to tell the worth of ay 〈…〉  
There is this sixth impediment which obstructs a Christians liberty and access to God 〈◊〉 his secret prayer, and it is that woeful resistin● 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 God● and the reason of it is, because he debared Go 〈…〉 before: and this is remarkably clear from 't 〈…〉 Bride's practice, Cant. 5. 2. compared with th● following verses; she held Christ at the do 〈…〉 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 fro● her. O who would hold out ●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 than to requite that marvellous and unsearchable grace of his towards us, after such a way as many of us so sinfully d 〈…〉  
There is this last impediment that hinders a christians liberty and access to God in his se●ret prayers, and it is that woeful evil of pride wherewith we are clothed so much in our approaches to God: we ought too how our head se●en times towards the ground, when we begin to ●ake our approaches unto him, even unto him ●ho is greater than all the Kings of the earth: ●elieve it, if the grace of humility were more 〈…〉 r exercise in secret prayer, certainly we 〈…〉 old enjoy more of him then we do. This is 〈…〉 are in 1 Pet. 5. 5, 6. where he saith; God 〈…〉 veth grace to the humble, but he resisteth the 〈…〉 oud. And it is likewise clear from Isai. 57 ●5. though he be that high and lofty one that 〈…〉 habiteth eternity, and whose Name is holy, 〈…〉 t he saith; I dwell in the high and holy place, 〈…〉 i'th' him also that is of a humble and contrite 〈…〉 irit, to revive the spirit of the humble, and to re 〈…〉 i've the heart of the contrite ones. And although 〈…〉 e be that high and holy one, he loveth one 〈…〉 at is of a pure and contrite spirit. O! might 〈…〉 e not always say, that we are not worthy that 〈…〉 ou should even condescend so far as to come 〈…〉 nder our roof? Modesty and reverence might 〈…〉 ache us admire such wonderful and precious 〈…〉 isits: Whence is it, saith Elisabeth, that the 〈…〉 other of my Lord should come to me? Much more 〈…〉 ay we say, whence is it that our Lord himself should come to us? We may challenge our ●●lves, that our enjoyments of God are not more than they are.  
Now we shall speak secondly, a little to you before we shut up our discourse) how a Christian may be helped, after his enjoyments in ●rayer (and after he hath been admitted to taste of that pure river that flows out from b 〈…〉 neath the Throne of God) to rest in his love 〈◊〉 Christ, and not to stir him up, nor awake hi● before he please. We confess, it is as much di 〈…〉 ficulty (if not more) to maintain communio 〈…〉 with God, when it is gained, as to gain it wh 〈…〉 it is lost. Oh! but satan hath oftentimes ca 〈…〉 ched much advantage over the people of Go 〈…〉 after their enlargements. When was it th' 〈…〉 John fell down to worship the Angel? Was 〈◊〉 not when he had seen the Bride, the Lam 〈…〉 wife adorned? as is clear from Rev. 19 10. compared with the preceding verses: and it 〈◊〉 clear again from John's practice, Rev. 22. 〈◊〉 compared with the foregoing words: A●● when was it that the disciples did rove, n 〈…〉 knowing what they spoke? Was it not wh 〈…〉 they were upon Mount Tabor, and did see 〈◊〉 fashion of his face change before them? M 〈…〉 17. 2, 4, 6. Though we confess we must give● indulgence unto that, it was nothing but 't 〈…〉 rovings of holy love that made them do so which, ●lace! is not much heard in these day● we rove in a more impertinent manner, A 〈…〉 we think a Christian after his enjoyments a 〈…〉 enlargements, ought especially to stand on 〈◊〉 watch, and to pray lest he enter into temptati 〈…〉 for the stroke that he doth receive after enjoyments and enlargements, is one of the most d 〈…〉 couraging strokes, and most anxious that 〈◊〉 meeteth with; it hath been the occasion 〈◊〉 much misbelief, and hath made his own 〈◊〉 mourn not only over the foundation, but all 〈…〉 even to raze it down: arguing thus with themselves, if that when Christ was present wi●● them, upon whom their strength was la 〈…〉 they were led captive unto the obedience of 〈…〉 eir lusts, Rom. 7. 23. how much more shall 〈…〉 ey be led captive with them when Christ shall 〈◊〉 absent and away: They have been put to ●aw that conclusion, One day shall I fall by the end of some of mine enemies. We should guard 〈…〉ainst such a stroke, because it doth always 〈…〉 most make the Christian call in question the 〈…〉 ality of his enjoyments: It is hard for a Chri 〈…〉 an to receive a stroke by the hand of his ini 〈…〉 ities after enlargements, and not presently 〈…〉 ll in question the reality of them; yea more, 〈◊〉 call in question his estate in grace; for they 〈◊〉 thus often debate with themselves: If i● had 〈…〉 en he who visited me, would he not have enabled 〈◊〉 to sing a new song of triumph over my lusts? 〈…〉 d also ye would guard against it, because it 〈…〉 one of the most dishonourable indignities and 〈…〉 ronts that can be put on precious Christ: and ●here were no more to provoke you to guard 〈…〉ainst it, may it not be sufficient unto you that 〈…〉 at stroke which ye have received by your ini 〈…〉 ties after your enlargements & enjoyments 〈◊〉 God, if it be by your own consent (believe 〈◊〉 and be persuaded of it) that in a manner, it 〈…〉 h this much to you, that ye have preferred 〈…〉 dol and lust even to Jesus Christ? We think 〈◊〉 Jews preferring Barrabas before Christ, 〈…〉 en the crown of thorns was upon his head, 〈◊〉 when he was spitted upon and buffeted, is 〈…〉 ot such an indignity and disgrace that ye 〈◊〉 upon him, when ye prefer your lusts and 〈…〉 s unto him, even when he is appearing 〈…〉 h a crown of glory and majesty unto you, with a robe of righteousness and of joy? 〈◊〉 are ye even in his presence prefer any thing before him? Might not Angels, and the souls 〈◊〉 just men now made perfect, and all that 〈◊〉 round about the Throne, might not they 〈◊〉 take up that lamentation over you, Do ye it 〈…〉 require the Lord, O foolish people and unwise! A 〈…〉 we think there are these three woeful evils th' 〈…〉 readily befalls a Christian after enlargeme 〈…〉 and enjoyments that he meets with.  
There is this first evil of security, Cant. 5. 〈◊〉 compared with the first verse, where G 〈…〉 when he was come into his garden, and 〈◊〉 gathered his myrrh with his spices, and 〈◊〉 eaten his honeycomb with his honey, and 〈◊〉 drunk his wine with his milk, and yet for 〈◊〉 these enjoyments the Spouse was sleeping: 〈◊〉 likewise in Zech. 4. 1. compared with the p 〈…〉 ceeding chapter, where the Prophet fell a 〈…〉 after his enjoyments, until the Angel came 〈◊〉 awaked him. Ah, we readily sleep in the bed 〈◊〉 love! and that hath impeded many excel 〈…〉 visits we might have. O what a visit was 〈◊〉 of the Spouse! Cant. 5. 2, we may questi 〈…〉 whether ever she got such an one while was here below.  
And secondly, that woeful evil of pride, 〈◊〉 certainly presupposed in 2 Cor. 12. 7. wh 〈…〉 lest Paul should be exalted above measure, thr 〈…〉 the abundance of revelations, there is a mess 〈…〉 of Satan sent to buffet him. O! but it is a d 〈…〉 gerous exercise for a Christian to search his 〈◊〉 glory. We confess we do not search to stre 〈…〉 then our own confidence, or our love: but 〈…〉 add oil to that fire of pride in our reflexi 〈…〉 upon ourselves: The wind doth lift us upon 〈◊〉 wings, and we ride upon it till our substanc 〈…〉 dissolved.  
And there is that third evil which is n●t so 〈…〉 ious; but, no doubt, doth oftentimes he● 〈…〉 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 〈◊〉 oil by which ou● 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 enjoyments which he hath attained to by prayer? 〈…〉 e shall 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 all 〈…〉 is with his feet towards the earth, and doth 〈…〉 o mount an hand broad above it, he wall 〈…〉 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 impelling 〈…〉 n how ye shall maintain your enjoyments; 〈…〉 re be; alace! so few of them in these days: 〈…〉 en were ye in heaven? Or when was hea 〈…〉 brought down ●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, ●r● lo 〈…〉 he shall refuse you. Oh! when shall that p 〈…〉 cious promise that is in Zech. 8. 21. be accomplished, And the inhabitants of one city shalSpan● 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 breath 〈…〉 above sing without ceasing, let us pray wit 〈…〉 ceasing. And to you that prays, 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 entire and undivi 〈…〉 a thing, and the parts of it are so in's 〈…〉 rably knit and linked one with anoth 〈…〉 and cannot be pa●ted, that it is like▪ Changed 〈…〉 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 vigour, 〈…〉 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 godliness, is under such a woeful & remark 〈…〉 e a decay in these days, it is want of obedi 〈…〉 e unto this great commandment, Pray with 〈…〉 ceasing. Were we dwelling forty days 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 〈…〉 yet, we might be tasting of the first fruits of that Land 〈◊〉 off. Prayer is one of th' 〈…〉 faithful messengers and spies which a Christi 〈…〉 sends forth to view the promised land, 〈◊〉 which always 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 〈…〉 star of g 〈…〉, and were admitted to beh 〈…〉 th●● 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 harvests 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 〈…〉 〈◊〉 ●●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 〈◊〉 ●i●● in their nature 〈…〉 d are mo●● 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 endless and passing vaniti 〈…〉 this vain and transient world.  
We did at the last occasion (speaking 〈◊〉 these words) speak somewhat to that which 〈◊〉 obstruct a Christians liberty in his secret re 〈…〉 me●●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 spoke likewise to that which was the best ●●d most compendious way to maintain fellowship and communion with God after once it is attained, that when our hearts are enlarged, we may keep our spirits in a tender and spiritual frame, we shall now in the next place speak 〈◊〉 little to you, how a Christian may be helped ●o know the reality of his enjoyments, whe●●er they be delusions, yea, or not; or tokens ●nd significations of the Lords special and singular respect: and before we speak of that, we ●hall permise these two things.  
First, that a man which hath but a common work of the spirit, and hath never ●een endued with real and saving Grate, he ●ay attain to many flashes of the spirit, ●●d some tastings of the powers of the world 〈◊〉 come, as likewise to the receiving of the ●ord of the Gospel with joy, as is clear from, Heb. 6. 5. and Matth. 13. 20. He may have ●any things that looks like the most Heavenly ●●d Spiritual enjoyments of a Christian, but we conceive that the enjoyments of these that 〈…〉 ve but a common work of the spirit, they 〈…〉 e no● of such a measure and degree, as the enjoyments of the sincere Christian. Hence ●●ey are called in Heb. 6. 5. but a tasting; the ●ord is sometimes used for such a tasting, as ●hen one goeth to a Merchand to buy liquor, 〈◊〉 doth receive somewhat to ●aste to teach him 〈◊〉 buy, but that is far from the Word which is 〈◊〉 Psal. 36. 8. They shall be abundantly satisfied ●ith the fatness of thy house: and thou shall make 〈…〉 'em drink of the River of thy pleasures. And 〈…〉 am 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 vigour 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 though 〈…〉 (which we do understand to be corruption 〈◊〉 they do grow without any opposition; any t 〈…〉 never knew what it was to have the strengthe and vigour of their lusts abated by their enj 〈…〉ments, they have but a common work of 〈◊〉 spirit. The Hypocrites enlargements are 〈…〉 ther in public, 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 rejoice, 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 flows from beneath the Throne of G 〈…〉 We conceive likewise that in all their enjoyments 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 increased 〈◊〉 these enlargements which they receive bei 〈…〉 stranger's 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, (be●ore we come to speak how a Christian may be ●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, ●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 ●hey conceive their liberty of their expressing of themselves in prayer, is enlargement▪ but we ●re persuaded 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, ●o that a Christian which hath much of that, ●ay have least of volubility, and of expression.  
But first, these enjoyments that are real 〈◊〉 which indeed are significations of his love and ●espect to you) they do exceedingly move and ●umble the Christian, and causeth him to walk ●ow in his own estimation; hence is that word 〈◊〉, 2 Sam. 7. 18, 19 where David being un●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 ●hat is my house that thou hast brought me hither 〈…〉? and also in Job 42. 5, 6. where that enjoyment which Job had of God, as to see him ●ith the seeing of the eye (a sight not frequent 〈◊〉 those days) He subjoins a strange inference 〈…〉 am so divine premises, Therefore, I abhor my 〈…〉 f in dust and ashes: and in Isa. 6. 5. compared with the preceding verses, where Isaiah 〈…〉 am that clear discovery of God, as to see him 〈◊〉 his Temple, he is constrained to cry forth, Woe 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 aught always to sit nearer the dust, 〈◊〉 more that grace doth exalt us to heaven: 〈◊〉 we conceive that it is a most excellent way 〈◊〉 keep ourselves in life after our enjoyments, 〈◊〉 be walking humbly with God, and to know 't 〈…〉 the root heareth us, and not we 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. Became 〈…〉 God hath inclined his heart unto me (which p 〈…〉 supposeth access) 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 always 〈◊〉 company them.  
2. Ye may likewise know the reality of you 〈…〉 enjoyments by your endeavours to remove 〈◊〉 impediments and obstructions that may interrupt 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 〈◊〉 ●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 real 〈…〉 of enjoyments, when you are put to more ca 〈…〉 ●olnesse and solicitude to have all things taken 〈…〉 out of the way that may provoke him to g 〈…〉 away, and quench his holy Spirit. O! but it is 〈◊〉 marvellous undervaluing of the grace of Jesus Christ, to take such a latitude to ourselves af●er we have been enlarged!  
3. Ye may likewise know the reality of your enjoyments by this, when ye do attain conformity with God by your enjoyments: hence is ●hat word, 2 Cor. 3 18. Whom beholding as in a glass the glory of the Lord, we are changed unto ●he same Image, from glory to glory, even as by the Spirit of the Lord. Our corruptions must be abated, if we would prove the reality of our enjoyments: for if we give them that complete 〈…〉 tude which they have had before, we have ●eason to be suspicious & jealous of ourselves: ●nd we shall say this, Do not rest upon all ●our enjoyments that ye have here with 〈…〉 time, 〈◊〉 satisfactory; but let them rather provoke ●our appetit, then suffice your desires and longlegs. 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) than I shall be satisfied with ●hy likeness. Did David never find satisfaction ●ere below! All that he did receive, was but ●he streams that did flow from that immense ●nd profound fountain and sea of love: He did ●rink but of the brook, while he was here 〈…〉 owe; but when he was above, he was drowned ●n that immense sea of love, and there was abundantly satisfied. O let the streams lead you to ●he fountain; and when ye are win there, y 〈…〉 may sit down and pen your songs of everlasting praise: these are but of the valley of Anchor▪ which must be a door of hope, to have more entire ●nd full enjoyment of him.  
That which thirdly we shall speak to, shal● be to those advantages which a Christian m●● 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 discharge of this duty, they are better felt no● told. It is impossible sometimes for a Christi 〈…〉 to make language of these precious and excellent things that he meets with in sincere an● serious prayer.  
The first advantage, It doth keep all th● graces of the spirit eminently in exercise: 〈◊〉 maketh them vigorous and green: it keeps th● grace of love most lively; for one that is much in the exercise of prayer, he doth receive 〈◊〉 many 〈…〉 table discoveries and manifestations 〈◊〉 the sweetness and glory of God, and most 〈◊〉 participations of that unspeakable delig 〈…〉 which is to be found in him, that he is constrained 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 thy 〈…〉 Did ye conceive that ye were clothed 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 opinion that he could be loved too much? Hence these two are conjoined together, Rejoice evermore and Pray without ceasing. And what is joy, but a fruit of love, or rather an intense measure 〈◊〉 love? We confess, 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 kep● in exercise by prayer: hence it is when we are straitened 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 frown, 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 mortification 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 employing of the Angel that must bind the old Serpent, the Devil, as in mentioned, Rev. 20. 1. that hath that great chain ●n his hand. Hence Paul when his corruptions were awakened, and stirring within him, he ●new no weapon so suitable for them a● prayer, 〈◊〉 is clear from 2 Cor. 12. 7, 8. where the messenger of Satan was sent to buffet him; it is ●aid, that he besought the Lord thrice, that this ●ight depart from him. And our blessed Lord ●esus (speaking of the casting out of a devil) ●e saith, Matth. 17. 21. This kind goeth not out ●ut by fasting and prayer. It is no wonder that oftentimes we are led captive by your iniquiries, ●nd our lusts and corruptions mocking at our profession, and scorning such weak and seeble builders as we are, say to us: Can such fee 〈…〉 Jew's 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 confess, the small success 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 woe 〈…〉 of mortification, may proceed from the w 〈…〉 of that divine fervency and holy fervour that ought to have in your proposing your des 〈…〉 unto God. The effectual servant prayer of 〈◊〉 righteous availeth much, as James saith, chap. 〈◊〉 16. If we want fervency in our proponing 〈◊〉 desires unto God, it is no wonder that we w 〈…〉 success: 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 shall receive it. And it doth sometimes proceed from the love and great resp 〈…〉 that God hath to you, desiring that you 〈…〉 wounds may be always bleeding, that so 〈◊〉 may be always kept about his Throne. I 〈…〉 not known that if our necessities were away 〈◊〉 should abridge and inch much of our secret 〈◊〉 votion to God? In a manner, necessity is th● chain whereby God binds the feet of his own 〈◊〉 his Throne, he desireth not that they should 〈…〉 e away; and therefore they halt, so that they ●ay rely on his his strength to bear them.  
Prayer doth likewise keep the grace of patience (under our most sad and crushing dispen dispensations) eminently in exercise: would ye know 〈…〉 e most compendious way to make you pos 〈…〉 ess your souls in patience under great trouble? ●hen be much in the exercise of the grace of ●rayer: Hence is that word, Jam. 5. 13. If ●ny man be afflicted, let him pray, etc. And what made Paul and Silas to sing in the prison, and so patiently to endure the cross? Was it not ●his, They were praying at midnight? Act. 16. ●5. Certainly one that hath attained to much divine submission and holy enjoyment in the ●earing of their cross, they have been much in ●he exercise of prayer. Did ye never know (any of you) what such a thing as this meaned, that going to complain of your anxiety to God, you have been constrained to forget them, ●nd begin to bless and praise him, because he hath stopped the months of your complaints, ●nd hath put a more divine and heavenly ex●rcise in your hand? This the Psalmist did at●ain to in Ps. 89. where the scope of the Psalm will bear, that he was going to complain of ●he misery of the Church, and of himself, yet ●efore ever he began to propone a complaint ●o God, he spent to the 38. verse in praising of ●im. Sometimes Christians have been constrained to cry forth, It is better to be in the house ●f mourning, then in the house of mirth: and to resolve not to fr●● to be put in a fiery furnace ●ot seven times more than ordinary, if they have in the furnace one like the Son of God to wal● with them.  
Prayer doth likewise keep the grace of Fait● eminently in exercise. O! but Faith (which 〈◊〉 one of the mysteries of godliness) doth much languish and decay in us through the want oh 〈…〉 prayer! It is impossible for a Christian to believe, except he be much in the exercise 〈◊〉 prayer. We may maintain a vain hope and persuasion; but that spiritual exercise of Faith cannot be kept in life without that holy exercise of prayer: hence it is that prayer, when 〈…〉 Faith is beginning to decay, doth go to God and cryeth forth, Lord, I believe, help my unbelief. And we conceive there are these thr●● grounds and golden pillars of Faith, on which it doth lean, which prayer doth oftentimes 〈◊〉 minister and give unto it. First, there is th' 〈…〉 golden foundation, The faithfulness of G 〈…〉 which prayer doth abundantly make evid 〈…〉 to the Christian: hence when a Christian do●● pray according to his promise, and doth receive a return of his prayer, he doth receive● demonstration of the faithfulness to God, which is a pillar on which Faith doth lean. Pray●● doth likewise give unto Faith this second pillar, which is the evidence and demonstration of the goodness of God. O! but one that 〈◊〉 much taken up in the exercise of the grace 〈◊〉 Prayer, what large and eminent discoveries 〈◊〉 God doth he receive! He oftentimes disappoints their fears, and overcomes their hop● and expectation: he doth not regulate our enjoyments according to our desires: but 〈◊〉 doth regulate them according to that divi 〈…〉 and most blessed rule, his own good will a 〈…〉 pleasure: and, O blessed are we in this that it 〈◊〉 so! And thirdly, Prayer doth likewise furnish ●o Faith, experience, which is a pillar on which ●aith must lean: that which maketh the Christian have so small experience, is want of the ●erious and constant exercise of Prayer. O! but when he frowneth, we might have many things ●o support ourselves, if we were much in the ●erious exercise of this duty of prayer. And ●ruly if we had these three pillars, our prayers would not return empty.  
Now the second advantage that a Christian doth reap by the exercise of Prayer, is, he is admitted by this duty to most intimate and familiar correspondance with God. Did ye never ●now what it was to behold him who is invisible in the exercise of this Duty? Did ye ●ever know what these large and heavenly communications of his love doth mean? Prayer is ●hat divine channel through which that river of consolation (that maketh glad the City of God) doth run: When was it that Cornelius did ●ee a man standing in white apparel? Was it ●ot when he was praying? And when was it ●hat Daniel did meet with the Angel? Was it ●ot when he was in the exercise of prayer, and offering up his evening oblation to God? O for communion and fellowship with God (which 〈◊〉 so rare and singular in these days) were the sweetness of it believed, we should be more frequent and constant in the pursuit of it. 〈◊〉 confess, and I wonder that we are not put to ●ebate oftentimes whether there be such a ●hing as communion and fellowship with him, ●e do so little enjoy it. What happiness, (O ●●loved of the Lord, if so I dare call you) have ye, which doth so much satisfy you, that wh 〈…〉 your eternal happiness is clearly holden foe 〈…〉 before your face, yet ye do so much underv●lue it? Surely this persuasion cometh not fr 〈…〉 him that called you. I think, if Angels and 〈◊〉 souls of just men now made perfect (if so 〈◊〉 may speak) if they were admitted to beh 〈…〉 that wonderful undervaluing of common 〈…〉 and fellowship with God that is amongst 〈◊〉 Christians of this generation, O how mi 〈…〉 they stand and wonder at us! They would th' 〈…〉 it a paradox and mystery, to behold any und 〈…〉 valuing of him who can never be overvalu 〈…〉 Would ye not blush and be ashamed, if 〈◊〉 should embrace you, ye that have so much 〈◊〉 dervalued him? I know no sin that a Christ 〈…〉 shall be so much ashamed of, when he shall 〈◊〉 hold that noble Plant of venown, as the low 〈◊〉 undervaluing conceptions and apprehensi 〈…〉 that he hath had of him. If in heaven th' 〈…〉 were a latitude for us to pray, we would p 〈…〉 that prayer (when first our feet shall s 〈…〉 within the threshold of the door of our ev 〈…〉 lasting rest) Pardon us for our undervaluing thee, O precious Christ!  
The third advantage which a Christian h 〈…〉 in the exercise of prayer, is this, It is that d 〈…〉 by which we must attain to the accompli 〈…〉 ment of the promises: Though God be m 〈…〉 free in giving of the promises, yet he will 〈◊〉 supplicated for the accomplishment of the● this is clear in Ezek. 36. 37. where in the p 〈…〉 ceeding words there is named and holden for 〈…〉 large and precious promises, yet he subjoy 〈…〉eth, Thus saith the Lord God, I will yet for 't 〈…〉 be enquired, etc. This is likewise clear, 2 S 〈…〉 7. 27. where David receiving the promise t 〈…〉 is house should be established for ever, and ●hat the Messiah should come out of his loins according to the flesh) he maketh that sweet ●uit of it: Therefore hath thy servant found in it heart to pray this prayer unto thee. Is not this mystery to turn over your promises into prayers, and your prayers into songs of praise? a i● no wonder that we oftentimes complain, That his word doth fail for evermore; because ye 〈…〉 e not much in the exercise of that du●y, which must bring the accomplishment of these ●hings that he hath promised.  
The fourth and last advantage that a Christian doth receive by the exercise of prayer, it is ●he most compendious and excellent way to ●esist temptations that assaults us. We● spoke 〈…〉 e of mortifying of corruptions wh●n once they have seized upon us, and that it is a notable way to mortify them by prayer: this is 〈…〉 kewise an advantage, that when temptations begins to assault us▪ then we should go to our 〈…〉 es for relief: and I conceive, if a messenger ●f Satan were sent to buffet us, we might be constrained to pray without ceasing. Hence Jesus Christ who knew what was the best and most effectual remedy to resist temptations, he giveth this remedy of prayer, Matth 26. 41. Watch and pray, lest ye enter into temptation.  
Now we shall shut up our discourse, by speaking a little to the last thing we intended to speak of at this occasion, and it is how a Christian may ●e helped to walk suitably, as he ought, under his spiritual bonds and straits. We confess, it is one of the most hard and difficult tasks in Christianity, for a person to walk with divine submission under his public bonds, that when God (in the depth of his unsearchable wisdom hath thought fit to draw a vail over his 〈◊〉 to subscibe that truth, He hath done all thin 〈…〉 well. We confess, God hath these precious 〈◊〉 signs in such a dispensation, as that he may 〈◊〉 hide pride from our eyes, and that we may 〈◊〉 taught to walk humbly with him. O! but 〈◊〉 we were always enlarged in our public conversing one with another, how would 〈◊〉 esteem of ourselves above measure, and be 〈…〉 to undervalue these persons that are not th' 〈…〉 kindly dealt with by God Hence is it that 〈◊〉 always mixeth our wine with our water; 〈◊〉 knoweth that the pouring in of such precio 〈…〉 liquor, these bruckle vessels of ours could 〈◊〉 contain it.  
He hath this ●●sign likewise in such a dispensation, that we may be put to the sweet exerc 〈…〉 of the grace of prayer; in a word, that we 〈◊〉 ●e constant and serious in that duty: We conceive, if some liberty of words and enlargements in public were granted us, we woe 〈…〉 abridge and come short in our private devo 〈…〉 on's▪ 〈◊〉 is the great scope and main drift of so 〈…〉 to seem great in the Kingdom of heaven amongst men, though they be least in the estimation of Christ, who is that faithful and 〈◊〉 witness.  
And there is this design likewise in such a dispensation, and it is that we may be convince● of our folly, and of the atheism and pride 〈◊〉 our hearts, that we can rise up from secret prayer, and yet never have any anxious thought about it, but in our public straits and bond● O how can we mourn and repine! And w● confess, we think these repine doth rather proceed from this, that we think that gourd of 〈…〉 ldy applause is now beginning to wither ●●●r us, and therefore we cry forth; It is better 〈…〉 r us to die then live, then from this, want of 〈…〉 e presence of Jesus Christ, and the purticipation 〈◊〉 his sweetness; which we may most strongly convince you of by this, is it not sometimes so ●ith you, that under your public bonds when ●e have been most remarkably straitened within ourselves, yet if your hearts have not concei●ed evil of you, but have testified their satisfa 〈…〉 ion, doth not your sorrow then decay, and 〈…〉 ere is no more repining thereat?  
Now we think the best and most compendi 〈…〉 us way for a Christian to bear such a dispensa 〈…〉 on (as to attain to a divine submission to ●hrist in all things, and to leave our complaints ●pon ourselves) is this: We should study much ●e vanity of our popular applause, what an empty and transient a thing it is. I confess, I ●ould wish no greater misery to any then to 〈…〉 k, and to have it. We think it is misery 〈…〉 ough to have it; but certainly they walk 〈…〉 est and most securest that cares not for it. 〈…〉ence a Heathen said well to this purpose, 〈◊〉 been la●uit, bene vixit: He that lurks well, 〈◊〉 lives well. I would likewise have you much 〈…〉 ken up in the consideration how ye have great 〈…〉 sadvantage by your repine and murmur 〈…〉 g which ye have against his dispensations, in 〈…〉 airning you in public. O Christians! doth 〈…〉 t your repine incapacitate and indispose 〈…〉 u for the going about the exercise of secret ●●ayer? Doth not your repine under your 〈…〉 blike bonds, make your bonds strong upon ●ur spirits? I confess, a Christian may contract and draw on mo●●etters and bonds by o 〈…〉 hours' repining against such dispensations, 〈◊〉 he is able to shake off for many days: 〈◊〉 when ye are repining against such dispensatio 〈…〉 that ye have met with, doth not your lu 〈…〉 and corruptions stir and awake within yo● Surely they then prevail, as we may say, 〈◊〉 contradicenti, nothing standing in opposi 〈…〉 against them to your apprehension.  
We would also say this to you, that ye 〈◊〉 attain to a divine and holy submission to su●● dispensation as this, ye would be much in th' 〈…〉 consideration from what fountain your rep●ings and murmurings doth proceed, what is 〈◊〉 rise and original of them, and from which th' 〈…〉 spring? Is it not rather from a principle 〈◊〉 pride, then from a principle of love and delig 〈…〉 to God; from a principle of self estimation rather than from a principle of longing for J●sus Christ, and sorrow for his absence and wi〈…〉 drawing himself from you; the evil of Di 〈…〉 phas (desiring the pre-eminence amongst the 〈◊〉 thren) it is frequent amongst us; covering 〈◊〉 be, as one said, Aut Caesar, aut nihil. We de 〈…〉 either to be singular and marchlesse, or else 〈…〉 be nothing. We confess, if a Christian did se 〈…〉 ously ponder these things, and meditate up 〈…〉 them, certainly he might blush and be asham 〈…〉 at his own folly: he might cover his face widow 〈…〉 confusion, and not dare to look up.  
But however, we would desire you (e 〈…〉 you that have in some reality and sincerity 〈◊〉 heart, gone about this most precious and m 〈…〉 blessed exercise of the grace of prayer) that y 〈…〉 may now begin to renew, your diligence, 〈◊〉 to add to your diligence, Faith, and to you 〈…〉 Faith, Virtue, and comfort yourselves with ●is, that there is an everlasting feast prepared ●r you in heaven above, which is not like that ●●st of Assuerus, that lasted for an hundreth and ●●rscore four days: but this blessed feast shall 〈…〉 st throughout all the ages of long and endless 〈…〉 ernity. Believe it, it shall be a blessed and e 〈…〉 erlasting feast. It shall be an everlasting feast of 〈…〉 ve. It shall be a feast that shall not be capable 〈◊〉 any period nor end, nor yet shall know of any 〈…〉 thing: there is no satiety, neither any loa 〈…〉ing in heaven. And, O may not this comfort 〈…〉 ou in your journey, and incite and provoke our desires to follow after him, who is alto 〈…〉 ther desirable, and altogether lovely, and 〈…〉 at bright and morning star?  
And likewise I would say this to you, even 〈◊〉 you who are Atheists and strangers to this 〈…〉 ecious exercise of the duty of prayer; I 〈…〉 ink it were complete misery to you, if there 〈…〉 ere no more but that ye are strangers to it, 〈…〉 en to this exercise of the duty of prayer: for 〈…〉 e think the exercise of godliness it is a re 〈…〉 ard to itself, as we may say that word, Pie 〈…〉 s-sibi premium. It is such an inconceivable and 〈…〉 ellent a thing, that it is a reward to them 〈…〉 hosoever have it. And, oh! will not your ●earts be prevailed with, to fall in love with 〈…〉 ch a rare and excellent exercise, even with 〈…〉 e exercise of godliness, which we conceive profitable for all things? And, O will ye make your study to pray to God, and to be in the 〈…〉 ercise of godliness, without which ye shall ●ver see God; without which ye shall never 〈◊〉 admitted to behold him (the beholding of 〈…〉 am is the exercise of all the Saints, and of all the souls of just men now made perfect, and 〈◊〉 all those precious thousands that are no● about his glorious Throne) and without th● exercise of which, these feet of yours shall never be admitted to stand within the bless 〈…〉 gates of that precious City, even the City 〈◊〉 New Jerusalem, where all the redeemed of 〈◊〉 Lord are; and without the exercise of which 〈◊〉 shall be eternally and undoubtedly undone. 〈◊〉 ye want godliness, ye shall undergo the pains 〈…〉 hell, and the torments of that lake that but 〈…〉eth with fire and brimstone: and the day 〈◊〉 coming when that curse (that sad curse!) should 〈…〉 be sadly accomplished upon you, which is 〈◊〉 Deut. 28. 34. Thou shalt be mad for the sigh 〈…〉 thine eyes which thou shalt behold: and when 〈◊〉 Lord shall smite thee with an evil that thou ca 〈…〉 not be healed of, even from the sole of thy foot, 〈◊〉 the crown of thy head: and thou shalt become 〈◊〉 astonishment, and a proverb unto all Nations, 〈◊〉 thersoever the Lord shall carry thee, and 〈◊〉 shalt be smitten before thine enemies: Thou toge〈…〉 go out one way against them, and thou shalt 〈◊〉 seven ways before them: and thy carcase s 〈…〉 be meat unto the fowls of the air, and to the bea 〈…〉 of the field, and none shall fray them away; a 〈…〉 all these things shall come upon thee till thou 〈◊〉 destroyed.  
O Atheists! what a terrible and dread 〈…〉 sight shall it be, when ye shall behold tho● black and hideous everlasting chains, that should 〈…〉 once be wreathed about your cursed necks! 〈◊〉 to be thinking that ere long ye are to dwell 〈◊〉 take up your everlasting prison, out of why 〈…〉 there is no redemption again; and the do 〈…〉 the prison house is sealed with the seal of 't 〈…〉 King, which is an unchangeable and unalte 〈…〉 ble decree! Oh! if the apprehensions and 〈…〉 ought of this could once provoke and stir 〈…〉 n up to pity your own precious and immor 〈…〉 l souls! (with which there is no exchange) 〈…〉 h! what a woeful and marvellous stupidity and 〈…〉 rdness of heart hath over taken the people of 〈…〉 is present generation, that go to hell with 〈◊〉 much delight and ease, as if they were go 〈…〉 g to heaven! Oh! that your spirits were 〈…〉 ee awaked from your security, that ye might 〈…〉 rceive the woeful & miserable condition that 〈◊〉 are lying under! O Christians, what are ye 〈…〉 solved to do? Are ye not afraid that ye shall 〈◊〉 be-nighted with your work? Oh! shall the 〈…〉 ffering of these pains first resolve you, and 〈…〉 are you of the sadness and inex●●icable sor 〈…〉 ws that are in that bottomless pit? Now to 〈…〉 m who is that blessed Master of assemblies, 〈…〉 o can fix these words as nails in your hearts, 〈…〉 d who can roove them therein, to his bless 〈…〉 d and holy Name we desire to give praise.   

SERMON IU.  1 Thes. 5. 17. Pray without ceasing. 
WE desire to commend the blessed and precious estate of those that are now exalted above the reach of this bless 〈…〉 exercise, and who have now made a blessed 〈◊〉 precious exchange; that in stead of pray 〈…〉 without ceasing, they are now praising 〈…〉 hout ceasing. And, O beloved of the Lord 〈◊〉 〈…〉 so we may call you) whether is that blessed 〈…〉 gone which you did speak of, the enjoyment and fruition of Christ, so that if he would ha' 〈…〉 required it of you, you would have plucked 〈◊〉 your right eyes, and given them to him? O! he become less precious, that your respects him are so much impaired? Was it not o 〈…〉 your divine and blessed lot, that ye could 〈◊〉 have lived one day without the enjoyment him, in whose face your eternal blessed 〈…〉 dothly? O! but absence and est●●angem 〈…〉 from him, is thought a dispensable want those days? And that which is the ground the expostulation is, that ye are so little in g 〈…〉ing obedience unto this blessed and precio 〈…〉 command, Pray without ceasing. Yea, if 〈◊〉 stones and walls of this house, and if the ra 〈…〉 thereof could speak, they might utter this 〈◊〉 plaint upon many of the inhabitants of 〈◊〉 City, that they do not watch unto prayer, and 〈◊〉 not exercising themselves in the entertaining divine & precious correspondance with hea 〈…〉 Oh! whither is the exercise of that preci 〈…〉 duty of prayer gone! O how independent are 〈…〉 in our walk with God O! when did ye 〈◊〉 so much of his sweetness, that when ye did 〈…〉 flect upon it, ye were forced to say, Did our hearts burn within us while he spoke with When did he cast an indissolvable knot of 〈◊〉 upon your hearts, which ye hoped et 〈…〉 could not lose 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 days without seeing the S 〈…〉 Stars, without beholding of him) can 〈◊〉 with such woeful contentment? O! can 〈…〉 a delusion overtake you as this, that ye 〈…〉 ign as Kings without Christ, and be rich and 〈…〉 ll without his fullness? 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- 〈…〉 l cord which is not easily broken.  
But now to come to the words, the next 〈…〉ing which we intent to speak from them, is, 〈◊〉 know what is the most compendious way to 〈…〉 ep your souls in life, and to have them flou 〈…〉 hang as a watered garden in the exercise of 〈…〉 air, 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 reverend 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, etc. 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 vows that ye have made to 〈◊〉 when ye were enlarged. I am persuaded this, that our making inquiry after vow and our deferring to pay them, saying in 〈◊〉 practice (before the Angel) It was an erro● doth, no doubt, obstruct our access and lib 〈…〉 to God: these two are conjoined toget 〈…〉 paying of vows, and access to God, Job 22. Thou shalt make thy prayer unto him, and he 〈◊〉 hear thee (which is access) and thou shalt● thy vows. Are there not many of us that crees many things with ourselves, that are 〈◊〉 established by God? O! when shall our 〈◊〉 lutions and our practices be of like equal 〈…〉 tent!  
There is a third thing we would give you 〈…〉 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 straightenings, we ta●● berty to ourselves to abreviate and cut 〈◊〉 our prayers! O! do we know what a bls 〈…〉 practice this is to wrestle with God, were i 〈…〉 till the dawning of the day, and not to let high 〈…〉 till he bless us? What was it that made way jacob's enlargements? Was it not his seri 〈…〉nesse and fervency? And these two are of times conjoined in the Psalm; I cried, 〈◊〉 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 n● such as endeavour to attain to. Alace! we may 〈◊〉, that sin of neutrality and indifferncy in 〈…〉 yet, 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 in 〈…〉 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 aught to speak his prayer to his own 〈…〉 rt, before he speak it to God; and if we spoke more nor what our hearts doth indite, 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, ●our joy, in which ye did never rejoice. O! 〈…〉 eive ye him to be altogether such an one ●our self, that such a woeful 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 days 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 undervalved us, the want of it, doth, no doubt, prove 〈◊〉 marvellous 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 solid 〈◊〉 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 reaso● that woeful practice, We have not a lively deep impression of the burden of these th' 〈…〉 which we would have removed by God when one is praying for the removing of 〈…〉 lusts, and some pregnant and predominate 〈◊〉 and yet never cares whether it be remove not: and the reason of this which mak● wait for and expect so little the answer a 〈…〉 turn of our prayers, is, because we are not g 〈…〉ing under that yoke and burden, as though 〈…〉 were unsupportable; but we walk lightly 〈◊〉 that yoke and heavy burden, and therefore 〈…〉 e wait not for the answer of our prayers: We 〈…〉 ok upon our chains and fetters of iniquity, as 〈…〉 ough they were chains of gold, and fetters of 〈…〉 ver; and so it is no wonder that we are not ●uch in the expectation and waiting for our 〈◊〉 of prayer, and to have these chains and 〈…〉 s removed from off us.  
And there is this likewise which is the occa 〈…〉 n of our little waiting for an answer to our 〈…〉 airs; We have not a right apprehension 〈…〉 d uptaking of the preciousness and excellen 〈…〉 of those things that we seek from God; we 〈◊〉 not know and understand what advantage 〈…〉 old flow to us from the having of these 〈…〉ings that we seek, and what marvellous disad 〈…〉 ntage shall flow to us from the want of them. 〈◊〉! but the people of this present generation, 〈…〉 erein we now live, have put a low rate upon 〈◊〉 things of Religion, which are of their ever 〈…〉ing and soul-concernment, even those things 〈◊〉 were accounted most precious and excel 〈…〉 by all these that have gone before us, and 〈…〉 ve taken up their possessions & eternal ●b●d● that blessed land which is above. There is 〈…〉 s one thing which we do undervalue and set nought, and that is our communion and fell 〈…〉 ship with God: We are indifferent in the 〈…〉ving of i●, and cares not whether we have it not, which maketh us not earnestly to press 〈…〉 o the pursuing of it. O Christians, be per 〈…〉 ded of it, that there are these three disad 〈…〉 ntages that followeth unto a Christian that not much in waiting for the answer and re 〈…〉 n of his prayer after he hath prayed.  
The first disadvantage is this, it is a compendious way to win to formality in the duty prayer. I will not say that one which do th' 〈…〉 always wait for an answer to his prayer, t 〈…〉 he cannot pray in spirit, and in sincerity 〈◊〉 fervency: but I need not be afraid to say th' 〈…〉 that he which is not much in the exercise waiting for a return and answer to, his pray 〈…〉 he prays little to purpose and it may be 〈◊〉 monstrated and clearly shown by this reas 〈…〉 Can ye be serious in the accomplishment of 〈◊〉 means, if ye do not propose some end and 〈◊〉 sign before your eyes why ye do so? No 〈…〉 what is the end and scope that ye propose 〈◊〉 fore yourselves in your going about the exercise of that duty of prayer? I confess, 〈◊〉 ought to go about it, not only as a help 〈◊〉 mean to remove our evils, and to obtain 〈◊〉 advantages; but likewise we ought to go ab 〈…〉 it as a duty encumbent to us: but if we go 〈◊〉 about the exercise of prayer, under both th' 〈…〉 considerations, and except we wait for the 〈…〉 turn and answer, certainly we pray not are 〈…〉▪  
There is a second disadvantage which a Christian hath that doth not wait for the answer 〈…〉 return of his prayer, he looseth many sweet 〈◊〉 periences of the love and good will of God 〈◊〉 wards him. It is no wonder that many of 〈◊〉 doth not receive much from God; the rea 〈…〉 of it is, because we are not expecting and w 〈…〉ing for much from him. I will not say but 〈…〉 Christian that is not much in the execise waiting, may sometimes obtain the answer 〈◊〉 return of his prayer; but we may say th' 〈…〉 things to such persons, If your prayers be 〈…〉 sweared, and ye have not waited for the re 〈…〉 and answer of them, surely ye lose much sw 〈…〉 〈…〉 esse and preciousness of the answer of your ●rayers. There is this likewise which we would ●ay to such persons as these, If a Christians ●rayer be answered when he doth not wait for ●he answer of it, than the Christian cannot so 〈…〉 esolutely build his faith upon such an experience to believe that God again will answer his ●rayers, as if he had been waiting upon a return.  
There is this third disadvantage that follows 〈◊〉 Christian who is not much in the exercise of waiting for the return and answer to his prayer, He cannot continue long in a praying frame. 〈◊〉 conceive that the most fit and compendious way for a Christian to keep his spirit in a holy 〈…〉 d divine correspondance with God, is to have 〈◊〉 always in a holy and fit capacity to converse with God: this is a way to be much in the ex●rcise of waiting for the return and answer of ●rayer. It is a sweet exercise to be expecting ●nd waiting till the vision shall speak to you.  
Now are there not many here who if ye ●ere posed with this question, When were ye ●ut to the serious exercise of waiting for the ●eturn and answer of your prayers after ye have ●rayed? I am persuaded of it, ye should find 〈◊〉 difficulty to fall upon the number of the 〈…〉 yes wherein ye were taken up in this exercise. I think that which doth so plainly daemon 〈…〉 ate that woeful formality and dreadful indifferency that is amongst us (in going about 〈◊〉 exercise of this duty of prayer) is this, We 〈◊〉 not wait for the answers and returns of our ●●ayers from God. O Christians! are ye so 〈…〉 fectly complete, or have ye already attained 〈◊〉 the full stature of one in Christ, that ye do ●●t wait for the answers and returns of your prayers, that so ye may receive more from God▪  
And I would say this to these Atheists a 〈…〉 stranger's to God, who never knew what it w 〈…〉 to wait for an answer and return to their pr●●ers: and are there not many such here, who their consciences were now posed when th' 〈…〉 did wait for a return to their prayers, th' 〈…〉 might (if they speak the truth) say that th' 〈…〉 did never wait for an answer to their pray 〈…〉 I say to such, that they did never p 〈…〉 aright.  
Now the second thing which we shall sh〈…〉 upon the returns and answers of prayer, 〈◊〉 How a Christian may come to the distinct knowledge of this, that his prayers are heard and 〈◊〉 sweared? A thing indeed, we confess, t 〈…〉 many of us are not much taken up with, we 〈…〉 being in the exercise to know such a thing.  
And first, there is a difference betwixt 〈◊〉 hearing of prayer, and of getting a return 〈◊〉 answer to prayer. God, in the depth of his 〈…〉 searchable wisdom, may sometimes hear 〈◊〉 prayers, and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer: this is clear from Dan. 10. 12, 〈◊〉 where it is said to Daniel, That from the 〈◊〉 day that he afflicted his soul, his prayers and s 〈…〉 plications were heard; and yet it is one 〈◊〉 twenty days before the answer and return his prayer did come. These are two didst 〈…〉 mercy's to the Christian, the hearing of 〈◊〉 Prayer, and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for. A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him, and saved him out of his trouble.  
We shall say this secondly, that there is a eat and vast difference betwixt the returns prayer, and the delays of the returns of it; 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th' deny to give us the answer of our prayers, though he delay them a while, or to say 〈…〉 t we can have no answer at all, though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard, even the ●lay of the answer and return to their prayers: 〈…〉 d this is clear from Rev. 6. 10▪ 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth, their prayer heard, and yet withal they are desired to stay 〈…〉 ittle, until their brethren (that are to be slain) 〈…〉 old be fulfilled, and then their prayer shall be 〈…〉 filled and accomplished unto them.  
There is this thirdly, that we shall speak to▪ 〈…〉 d it is this, That sometimes our prayers may 〈◊〉 both heard and answered, and yet we will 〈…〉 t believe that it is so, when we are waiting 〈◊〉 the distinct and solid apprehension of this 〈…〉 rcy: and we conceive that this is either oc 〈…〉 sioned through the greatness of affliction 〈…〉 on a Christian, and the continuance of his 〈…〉 oak, as it is evidently clear from Job. 9 16, 17. 〈…〉 here Job saith: If I had called, and he had an●●ered me; yet would I not believe that he had 〈…〉 rkened unto my voice. And he gives this to the reason of it, For he breaketh me with a 〈…〉 pest, and multiplieth my wounds without ca●se▪ 〈◊〉 this may be the reason of it likewise, Why? 〈…〉 en our prayers are both heard and answered, 〈◊〉 believe not that it is so, and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer, and that we are not much taken up 〈◊〉 expecting a return from God to our prayer● and therefore when our prayers are heard 〈◊〉 answered, we cannot believe that it is so.  
There is this fourth thing which we sh〈…〉 speak to, concerning the returns of prayer, th' 〈…〉 the prayers and petitions of a Christian, ev 〈…〉 while he is under the exercise of misbelief, th' 〈…〉 may be heard and taken off his hand, as it 〈◊〉 clear from Psal. 116. 11, 12. I said in my ha 〈…〉 all men are liars: But there is a sweet and precious experience which followeth that, W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me? And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith, I 〈◊〉 cast out of thy sight; and yet he saith in verse● When my soul fainted within me, I remembered 〈◊〉 Lord, and my prayer came in unto thee, unto th' 〈…〉 holy Temple.  
Now, to give some answer to the quest 〈…〉 which we proposed, how one may know wh〈…〉 ther or not his prayers be answered: First, 〈◊〉 Christian be enlarged, and enabled to go on 〈…〉 duty, though he do not receive a sensible ma● festation of the grant and acceptation of 〈◊〉 prayer, but (in a manner) he is denied of 〈◊〉 answer and return of it, yet if he do attain 〈◊〉 such a length, as to pray without ceasing, and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is, (no doubt) a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God, and in his own and appointed 〈◊〉 these prayers of yours shall be answered, 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his prey 〈…〉 were heard and answered; In the day wh 〈…〉 cried, thou answeredst me: And what is his argument that he bringeth to prove this, that his prayer was answered? It is, and strengthnedst me with strength in my soul. Certainly it is a bad sign, and an evil token that your prayers are not heard; if because he denieth your suit and petiition for a time, ye leave off the exercise of the duty of prayer, and fai●t in the day of your adversity.  
There is a second thing by which you may know whether or not your prayers have met with a return and answer from God, and it is this: If your prayers be suitable unto his own word, and agreeable unto his holy and most divine will and pleasure, than you may be persuaded of this, that God hath heard your prayers, this is abundantly clear from, 1 John 5. 14. And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us. Certainly it is difficult and exceeding hard, we confess, for a Christian to exercise faith upon the sure word of prayer, abstracting from all other grounds: But if we would have our faith elevated and raised to so divine a pitch, we would believe this precious ●●uth, that what soever we ask according to his will, he fears us, and that he will answer our supplications, therefore will ye wait patiently and faithfully upon God.  
There is this third thing whereby you may know whether or not your prayers be heard, ●●d it is, if ye have delight and spiritual joy in ●he exercise of this blessed duty of prayer, though ye have not the return and answer of your prayers, yet it is an evidence and token that your prayers are heard, and you shall shortly have an answer given to them; and when ye lose your delight in duties which ye once attained to, than ye may be afraid thereat: There is somewhat of this hinted at, in Job 27. 9, 10. where Job giveth this as a reason and ground that he will not hear the prayer & supplication of the hypocrites, because he delighteth not himself in the Almighty: Inferring this much, that if he would delight himself in God, than he would hear his prayer, and give him a return and answer to it.  
There is this fourth thing whereby you may know whether or not your prayers are heard and answered, and it is when your sadness and anxiety (about that which you were ask from God in prayer) is removed and takes away; this is clear from, 1 Sam. 1. 18. when this is given as an evidence that Hanna w 〈…〉 heard in her prayer and supplication, became 〈…〉 her countenance was no more sad: and certainly when our prayers have such a return, than 〈◊〉 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 Dayman to interpo 〈…〉 himself betwixt the Father and you; then y 〈…〉 may be persuaded of this, that your pray 〈…〉 are heard; this is clear, where it is twice 〈◊〉 pe●●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 thirdly 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 pass thorough: O but if that duty and precious council which Hezekiah gave unto Isaiah 37. 4. (which truly is worthy to be engraven on our hearts) Lift up thy prayer, etc. which doth import that it was a weighty thing which would require much seriousness in going about it: I say, if that worthy counsel were obeyed, we should not have need to propose these obstructions, and to complain of God's ways. Now we shall speak to these obstructions which hinders us.  
First, hypocrisy which we have in the exercise of prayer: O but we pray much with our ●●dgement, when we pray not much with our affection's! that is, our light will cry out, crucify such a lust; and our affection will again ●ry out, hold thy hand, it is a difficulty to have ●he spirit of a Christian brought such a length, 〈◊〉 to have his judgements and affections of like ●easure and extent: Job giveth this as a rea●on why God will not hear a hypocrites prayer, ●ob 27. 10. even because he is not constant▪ there 〈◊〉 a woeful disagreeance betwixt what we speak, ●●d what we think: We speaking many things ●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, though there be given out a commandment from the Lord to destroy all these; and it may oftentimes speak, th● the bitterness of death is passed 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 woeful a 〈…〉 cursed end that we propose to ourselves in going about this duty, this is clear in James 4. 3● You ask, and receive not, because ye ask am 〈…〉 that you may consume it upon your lusts. Oh! that woeful idolatry that Christians does entertain in the exercise of Prayer! That glorious and inconceivable attribute of God, of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to ourselves in making ourselves the beginning of our prayers and the end of the● also, it hinders much our return of prayer; certainly these woeful ends that we speak of 〈◊〉 the beginning of our discourse (and all along 〈…〉 it) doth (no doubt) marvellously 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 infinite 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 persuasion to make us constant and frequent in the exercise of prayer, this is clear in Psal. 116. 2. where he reflecteth upon the hearing of his voice, therefore will I call upon him as long as I live. I am persuaded 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 ●oy and Divine satisfaction to be found in the solid 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 ●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 ●st●te and condition, and, O! is not that a great Advantage? We confess 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 special, 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 persuade 〈…〉 that I am begotten unto a lively hope, because 〈◊〉 hath heard the voice of my supplication▪ I● 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 untie many of the 〈…〉 debates and dispute 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 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. I● manner, speaking so much, that he would ha' 〈…〉 nothing to do with such one's 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 darke●● night, even to call to mind these things that 〈◊〉 hath given to us in former days, certainly Holy and Divine reflection upon these thing might persuade us that he will not shut up 〈◊〉 tender and loving mercies, into an everlasti 〈…〉 for getfulnesse.  
Now to close up our discourse 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 shall be standing upon the utmost line of time, as this sin of the neglect of the duty of prayer: And we confess God may reprove many. That they bind heavy burdens on men's shoulders that are grievous to be born, and doth not so much themselves, as 〈…〉 such 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 days: 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 days 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 days? Oh! whither is it gone? I am afraid, that if these that have lived before in ancient days, were now alive, doubtless 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 nature, to conceive how the spirit of man can converse with him that is the Father of Spirits, how there should intervene 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 requisite to a Christian that would seriously go about the exercise of that precious duty, we might cry forth, This is a ha●● saying, who can hear it? And certainly it is altogether impossible for us, though it be not impossible for God to enlarge our hearts to pursue it, For with him nothing is impossible Oh! that if once ye might be persuaded to se● about the exercise of this precious and more 〈…〉 excellent duty of prayer, which will be to yo● eternal advantage, and soul everlasting concernment! 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 accompany the man that is much in the exercise of prayer there are many of us, I fear would scarcely b 〈…〉 inclined to hear such an exhortation. And more nor this, if one from the dead would ●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 prays not, the day is coming when they shall howl in that bottomless pit amongst those everlasting flames of fire and brimstone! when they shall be 〈…〉 rayed in the Mortar of the wrath of God by ●he pestle of his severe Justice, when his Omnipotency shall uphold you, and his Justice shall smite 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, a● 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 bosom through which each one of us th● are here, might behold one another's hearts, 〈◊〉 would become monsters and wonders one of to another, and to ourselves likewise, and mig 〈…〉 cry out, O! where is the God of judgement, t 〈…〉 takes not vengeance on such deceitful hearts? our hearts were turned out of us (so to speak and if we saw the inside of our hearts, we woe 〈…〉 wonder at his patience. I think such is the d 〈…〉 perate deceitfulness of our hearts, that is 〈…〉 the Saints since Adam's days, and shall be the end of the world, had but one heart guide, I think they would misguide it: I woe 〈…〉 only say this to Believers, that if your hea 〈…〉 were left one hour to yourselves to keep, y 〈…〉 would commit more iniquity, than ye can i 〈…〉 give or dream of. There is only these f 〈…〉 things that I would speak to before I come the words; and I would request you to 〈◊〉 notice of them. And first, there is many os 〈…〉 that hath two hearts in our bosom, for so 〈…〉 an one is the hypocrite, James. 1. 8. A dou 〈…〉 minded man is unstable in all his ways, th' 〈…〉 a man that hath two hearts, a part of 〈◊〉 heart goeth to God, and a part of his heart go 〈…〉 h to the devil: And I think, if we were all 〈…〉 ell searched, it is to be feared that many 〈◊〉 us would be found two hearted men. 〈…〉 condly, that although ye would give Christ 〈…〉 l your members, yet if you would not give 〈…〉 m your hearts, it should be nothing thought 〈◊〉; if you would give him your eye, so that 〈◊〉 should not look to your idols pleasantly, or yet look with delight upon any cursed or 〈…〉 full object; and if you would give him your 〈…〉 rs, so that you could nor would not hearken 〈◊〉 the voice of any of your temptations, but be deaf as an adder unto them; and if you would 〈…〉 ve him your tongue, so that you should not 〈…〉 eak any thing dishonourable to him; and if 〈…〉 u would give him your feet, so that you 〈…〉 old not walk in any way, but in an appro 〈…〉 path of godliness: Now, I say, although you 〈…〉 uld give him all these members of your bo〈…〉, yet if ye give him not your hearts, it is all no purpose, Prov. 32. 26. My son, give me 〈◊〉 heart, etc. Thirdly, there is many which 〈…〉 veth their hearts to their idols, and their 〈…〉 gues to Christ, but in one day they shall be and to be but deceivers. Lastly, it is a noble 〈…〉ing for a Christian to be taken up in the keep 〈…〉 g of his heart: I may say this of the heart, 〈…〉 ich the Apostle James said of the tongue, It an-unruly evil full of deadly poison, Jam. 3. 8. 〈…〉 e heart is taken up with whoring from God, 〈…〉 d with contriving the way how to satisfy its 〈…〉 'tis, and continually forsaking the living God. 〈…〉 r hearts are doing nothing in all our life 〈…〉 e (many of us) but profaning his holy 〈…〉 me, and blaspheming the God of Jacob.  
Now to come to the words, there is fou● things therein. First, the duty imposed upon 〈…〉 a Christian, and that is to keep his heart. S●condly, that the heart of man hath many see●ers, which is imported in that word, ke 〈…〉 Thirdly, you have the qualification and w 〈…〉 how a Christian should keep his heart, why 〈…〉 are rendered in these words, with all diligen 〈…〉 or as the words may be rendered, with all ke 〈…〉ing. And lastly, the reasons why you sho 〈…〉 do so, for out of it are the issues of life, fo 〈…〉 you do so, you shall have life, but if not, fro 〈…〉 thence is the issues of death. Now from 〈◊〉 first thing in the words, ye would consid 〈…〉 these two things.  
First, that it is a duty encumbent to ev 〈…〉 Christian to keep his heart; this is clear, 〈◊〉 only from our Text, but likewise in Deut. 4. 〈◊〉▪ Only take heed to thyself, and keep thy soul dil 〈…〉 gently, etc. Prov. 23. 19 Guide thy heart in 〈…〉 way: Which is, study to keep it diligently the way of godliness; and it is clear likewi 〈…〉 that a Christian ought to keep his heart fr 〈…〉 the great advantages that are holden out Scripture for so doing; only take that plac 〈…〉 Prov. 16. 32. Better is he that ruleth his spi 〈…〉 then he that taketh a city.  
The second thing that I would say, is, 〈◊〉 point out the woeful disadvantages that w 〈…〉 upon him that rules not his own heart, 〈◊〉 gives it leave to rove here and there, Prov. 〈◊〉 28. He that hath not rule over his own spirit, like a city that is broken down, and without w 〈…〉 And there is these two disadvantages that w 〈…〉 upon not keeping of the heart. First, T 〈…〉 is no tentations that assaults a heart that is 〈◊〉 〈…〉 pt, but they become victorious; spiritual 〈…〉 rength hath forsaken them that keeps not 〈…〉 eir hearts. Secondly, There is no exercise 〈…〉 r duty a Christian is employed in which 〈…〉 eps 〈…〉 ot his heart, but he is like a ruinous city which 〈…〉 th' no walls, and in which there is no order.  
Now, the next thing that I would speak to, 〈◊〉 to show what it imports to keep the heart, 〈…〉 d what are the directions and ways which Christian ought to have before him in the ex●●cise and duty of keeping his heart.  
And first, it imports this, that a Christian 〈…〉 old observe the motions of his heart, and 〈…〉 old not let his heart nor thoughts go astray, 〈…〉 t should have a register of all their motions, 〈◊〉 is clear in Luke 21. 34. And take heed to your 〈…〉 ves, lest at any time your hearts be overcharg 〈…〉 with surfeiting and drunkenness, and cares of 〈…〉 is life, and so that day come upon you unawares. The second thing which keeping of the heart 〈…〉cludes, is, You must keep all the things that 〈…〉 rtains to your hearts; and there is these five 〈…〉ings which ye must keep. First, your 〈…〉 ought, you must keep your thoughts so 〈…〉 tly, that you must not give them any sin 〈…〉 llatitude in the least manner. Secondly, a 〈…〉 ristian he must keep his eyes, which are the 〈…〉 ndows through which much wickedness is 〈…〉 veyed to the soul, Prov. 23. 26. My son 〈…〉 e me thy heart, etc. Prov. 4. 25. Let thine 〈…〉 s look right on, and let thine eye lids look 〈…〉 ight before thee: As if Solomon had said, It but foolishness to keep your hearts, if ye 〈…〉 p not your eyes. Thirdly, ye must 〈…〉 p your tongues, that they speak no 〈◊〉 of the ways of godliness, for so is the words following the Text. Put away fr 〈…〉 thee a froward mouth, and perverse lips 〈◊〉 far from thee, which is, Order thy tongue 〈…〉 Fourthly, you must keep your feet, that y 〈…〉 walk not in the paths of wickedness, if on 〈…〉 you give a latitude to your feet to go in the 〈◊〉 to hell, it shall be but in vain to keep yo 〈…〉 hearts, therefore keep your feet from runni 〈…〉 to the murder of your own souls. 'Las 〈…〉 you must keep your Ears, ye should deli 〈…〉 to speak good of Godliness, and ye sho 〈…〉 also delight to hear good spoken of it: y 〈…〉 should not be amongst these that savour of 〈◊〉 thing but of sin. But ye should be amongst 〈◊〉 that savour of good, therefore as ye would 〈◊〉 be accessary to the murder of your own so 〈…〉 and as ye would not have the blood of 〈◊〉 lying upon your heads, ye must needs keep 〈…〉 these parts that belongs to the keeping your heart aright.  
The third thing which the keeping of y 〈…〉 hearts includes, is to eshew all unclean th' 〈…〉 that may defile your hearts: Prov. 5. 8. 〈◊〉 move thy way far from her, and come not night door of her house. When you see any evil 〈◊〉 approaching, you must depart from it, 〈◊〉 eshew it; Deut. 12. 30. Take heed to thyself 〈…〉 thou be not snared; there is many snares 〈◊〉 may be accessary to destruction, and the 〈…〉 this that Moses marks as a chief evil, and 〈◊〉 wise oftentimes forbids in this book to 〈◊〉 false weights and balances, Leu. 19 36. 〈◊〉 25. 15. They are not sinful of themselves, because they are an appearance of evil, should eshew them, therefore he forbids 〈◊〉 And the Apostle bids us likewise abstain f 〈…〉 appearance of evil, 1 Thess. 5. 22.  
The fourth thing which keeping of the heart 〈…〉cludes, is to put restraints on your hearts 〈…〉 t so ye may not commit iniquity, ye ought 〈…〉 st to lay the bond of Christ's love upon your 〈…〉 lves, ye should likewise lay the bond of judge 〈…〉ent upon yourselves, knowing that once God 〈…〉 all call you to a reckoning for all your wick 〈…〉 dness, which now most wickedly you commit: 〈…〉 d ye ought to lay the bonds of Gods Omnisci 〈…〉 cy upon yourselves, to know and consider 〈…〉 t all things are known to him, and that he 〈…〉eth all things, and ye ought likewise to con 〈…〉 der how grievous and how displeasant a thing 〈◊〉 is to the Majesty of God, that man, who is 〈…〉 e workmanship of his hand, shall rise up 'gainst him: We may say that of ourselves which 〈◊〉 in Lament. 3. 22. It is of the Lords mercies 〈…〉 at we are not consumed, because his compassions 〈…〉 il not, they are fresh every morning, etc. All 〈…〉 ease things a Christian ought to lay to heart, 〈…〉 d seriously to consider them.  
The fifth thing which keeping of the heart 〈…〉cludes, a Christian ought not to slight the op 〈…〉 ortunities given unto him for the strength 〈…〉ng of his Grace for they which slight op 〈…〉 rtunities keeps not their hearts.  
The last thing which it imports, is, that 〈◊〉 〈…〉 hristian would be much in the diligent exercise of duties, that the heart may be kept and 〈…〉 lden in a noble frame, and there is two ex 〈…〉 ises which a Christian ought to be diligent 〈◊〉 First, the exercise of prayer. Secondly, 〈…〉 he exercise of watching. There is a five-sold 〈…〉 me which a Christian should be in, which 〈…〉 old rightly keep his heart: First, in a frame of praying; that he should not be slack 〈◊〉 cold-rise to go about duties, the comm● thereof is holden o●t in that Word, watch a● pray, and also in that word, pray without 〈◊〉 sing. The second frame should be a believ●●● frame, and it is to be feared that there are 〈◊〉 many such here, but that there are many w 〈…〉ing in such a way and frame, which alas (I 〈◊〉 will lead them in the way to hell! If we w 〈…〉 sincere, we would hold Christ fast, and woe 〈…〉 not let him go, and if our hearts were in right frame, we would avoid any thing th' 〈…〉 might make him to depart from us, but all 〈…〉 we have many clear evidences (now days) that we care not for Christ, we care● whether we have his presence or want it, 〈◊〉 want of his presence is as lightsome and pl 〈…〉 saint to us, and as well taken with by many, (〈◊〉 will not say all) as the enjoying of his presen 〈…〉 and this is a sure evidence of gross proph 〈…〉nesse, ignorance, and enstrangement from G 〈…〉 If there were no more to prove it but this, y 〈…〉 stoutness of heart to meddle with sin, pr 〈…〉 that you are unsound Christians: We would sire you by all the torments of hell, and by the terrors of that everlasting lake which b 〈…〉 n with fire and brimstone for ever and e 〈…〉 by all the joys of Heaven, of that higher ho● that ye would carry a circumspect walk be 〈…〉 God. The third frame that we would d 〈…〉 you to walk in, is in a tender frame; and if so 〈…〉 were walking, ye would be loath to come 〈…〉 sin wilfully, and woe shall be to them eter 〈…〉 which do so! we will not (many of us) 〈◊〉 lief this, although Angels would preach 〈…〉 unto us, for our hearts are hard like an A 〈…〉 〈…〉 〈…〉nt stone: I would only say this to you, this ●ook, this glorious Book is sealed with seven ●eals, and our hearts are sealed with 14. seals. 〈◊〉 woe be to those hard hearts that many of us ●●ve, we will never know until they run us eternally into the bottomless pit! The fourth ●ame that a Christian should walk in, is in a ●●ving frame, you ought to have your hearts ●rning within you with love towards that corious, infinite, and mysterious object, Je●●s Christ. We shall never be able to compre●●●d, nor recompense that love which he hath 〈◊〉 us; for the furthest we can go, is to be sick ●f love for him. But O! he died with love for 〈◊〉, he had so great love to us, that he laid ●●wn his life for us. The fifth frame that a ●hristian should walk in, is a fearing frame, to ●●alk under the fear of the hazard that you are 〈◊〉 if you be left to yourselves, and to your ●wn strength, I may say, cursed be the per 〈…〉 n that never keeped his heart in none of ●ese five things that we have spoken of.  
Now, the third thing that we would speak from the words, is, to know the times when Christian should especially keep his heart, ●d there is six times when (I conceive) he ●●ould watch over his heart carefully and keep  
First after he hath met with some enjoy 〈…〉 t, than he should keep his heart, and not 〈◊〉 it go wrong. The second time is in the ●e of desertion, for that time is a wandering ●e from the living God. Thirdly, a Christi 〈…〉 should keep his heart when he perceives his 〈…〉 ptations to be very subtle. And the fourth 〈…〉 e is to keep your hearts diligent in duties; 〈◊〉 when you are negligent in duties, than the Devil is busy to get your hearts. The fif 〈…〉 time is under a secure frame, than you show 〈…〉 keep your hairs mightily. And the last ti 〈…〉 when temptations are like to grow very stro 〈…〉 you should then at that time keep your he 〈…〉 with a strong guard. Now, as for the first ti 〈…〉 to wit, to keep it under enjoyments, we sho 〈…〉 then study to keep our hearts, for then, and 〈◊〉 that time the Devil condescends to ●andle 〈◊〉 upon his knees (if so we may speak) and 〈◊〉 this we would give you some considerations.  
The first Consideration is, the heart of 〈◊〉 is never prouder and proner to commit iniq 〈…〉 ty, then after enjoyments of God, he is 〈◊〉 more prone to security than after enjoyme 〈…〉 when was it that the spouse sleeped? But w 〈…〉 she was full of joy, Song. 5. 3. I have put of 〈◊〉 coat, how shall I put it on again? etc. W 〈…〉 was it that the Disciples ●aved? but when th' 〈…〉 were on the Mount, when they said, L 〈…〉 make three Tabernacles, Matth. 17. 4. 〈◊〉 when was it that John committed Idolatry was it not when he saw these excellent vi 〈…〉 of Heaven.  
The second Consideration is, that the st 〈…〉 which is given by the Devil after enjoyme 〈…〉 it is a very sad stroke, and hath caused many 〈◊〉 say, who can stand before the children of A 〈…〉 And to to draw that conclusion, I shall once 〈◊〉 by the hand of some of mine enemies.  
The third Consideration is this, if a Chri 〈…〉 embrace a temptation after enjoyments, it 〈◊〉 be very hard for him to shake it off.  
The fourth Consideration is, that the braceing of a temptation after enjoyments is a sin very hardly to be repent for, it oft him many tears for repenting of it; for it 〈◊〉 a hardening thing which will harden his heart mightily under all sorts of sins which we can commit.  
Fifthly, Consider this, that the embracing of temptation after enjoyments, it is very displeasing to Christ, when ye embrace an idol, and refers it before an absent Christ, O that is a ●ost dangerous sin! But when you embrace an ●ol after enjoyments, that is a damnable sin, 〈◊〉 ye prefer it to a present Christ, O that is a 〈…〉 atful sin!  
Now the second time when ye should keep ●our hearts, is when ye are going about the exercise of duties, and especially in the duty of ●rayer, and ye should keep it in four or five respects. First, in going about duties, and ●amely in prayer, ye are letting in vain thoughts ●f your hearts be not well keeped. Secondly, the ●eart of a Christian is most ready to fall in the ●n of formality, and therefore if ye keep not ●our hearts well in duties, you cannot be but 〈…〉 rmall in the performance of them. Thirdly, ●ur hearts many times have too low thoughts ●nd uptaking of the incomprehensible Majesty ●f God, the damnable ignorance which is a●ongst people, makes them get so little advan 〈…〉 ge in prayer, do you not speak to him as to ●ne of your fellow-companions? Where is the exercise of fear, and of trembling, which Chri 〈…〉 ians in old times used to have? as Moses when ●e appeared and came before God. Fourthly, ●ur hearts are prone to misbelief, and ready always to misbelieve God and his promises, ●astly, Except ye keep your hearts, it is impossible for you to take alongst with you your necessity; if one were standing by and hear● your prayers, they would say that you are 〈◊〉 in earnest with God, for you seek such thing from a principle of light, and not from necessity. Now I would pose you with this, whether ever you have been observant in any 〈◊〉 these duties or not. There are many who 〈…〉 prayers makes them to have more dista 〈…〉 with God, therefore I would request you 〈◊〉 look to this, that ye be serious in prayer, 〈◊〉 to know whether or not this be your frame for there is some that will come from praye● with far more bonds on them than when the● began; and what is the reason of that? b 〈…〉 want of fervency: it is a great mystery of 〈◊〉 love that he sends not fire from heaven to b 〈…〉 our sacrifice, and consume ourselves likewise for what is many of our prayers, but as it w 〈…〉 the cutting off of a dog's neck, which is an ab 〈…〉 nation to the Lord.  
The third time when a Christian should especially keep his heart, is under desertion; 〈◊〉 I shall give you three reasons why he show 〈…〉 watch well at that time. First, The devil 〈◊〉 busiest to seek our hearts under desertio 〈…〉 Secondly, The embracing of an idol under d 〈…〉 sertion; it is for that why God lengtheneth o 〈…〉 the time of our lying under desertion so lo 〈…〉 because we go to the bed of love with an id 〈…〉 when Christ is away. Thirdly, Because a Christian hath least strength then, he loseth bo〈…〉 much of his faith and of his love: Maketh 〈◊〉 you then to look on the world as tastelesse the white of an egg; ye must take that 〈◊〉 dispensation of Christ's love, that he makes 〈◊〉 things tastelesse to you under desertion: Th 〈…〉 is a noble dispensation, for by it he imposes a necessity upon you to keep your hearts till he return unto you again.  
The fourth time when a Christian should keep his heart, is, In a secure frame: I think there are some sleeping in a sleep of conscience, which will never awake until the screighing of the damned in hell awake them. I shall propose two considerations to keep your hearts in security. First, Because when ye are secure, ye have then least strength; and is there any amongst you that dare say but the devil than assaults you most bitterly? and when your heart is lying in security, it speaks that ye are in a carnal frame. Secondly, If ye keep not your hearts when ye are secure, than ye may bid faith, love and joy farewell until some other time, as ye may see in the practice of Foelix, Go away, and I will hear thee at another time, Acts 24. 25. I would not desire a more sad case to an enemy than not to keep his heart when ●he is under security, for he may bid the graces of the spirit farewell until another time.  
The last time when a Christian ought especially to keep his heart, is, when strong and subtle temptations appear plausible, honest-like ●nd beautiful, than ye must be upon your watch. O doth not temptations win in upon your hearts before ever ye be aware; and this speaks much security and unwatchfulness: I would ●ay it is hard; yea, very hard to a Christian who ●s not watchful to take up the ways of the ●evil, whose ways are more subtle than the way of an Eagle in the air, or the way of a Serpent ●pon, a rock, or the way of a Ship upon the sea. Who can comprehend his ways? he tempts us always, both upon our right hand, and upo● our left hand, both behind and before, bot● awaking and sleeping; we are never free of hi● deceitful and unsearchable crafts. I would sa● this unto you, he is happy that fears always and hearkens to Christ's voice of direction in 〈◊〉 word, depending upon him for strength, b 〈…〉 many listeneth more to the voice of temptation nor to Christ's blessed voice.  
Now, the next thing which I would spea 〈…〉 to, is, to propose some considerations to pre 〈…〉 you to keep your hearts; and, O that ye woul● consider of them, and lay them to heart.  
The first consideration is this, I think many of us may be afraid that the devil dwells and keeps possession in many of our hearts, an● 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 〈…〉 yourselves 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 difficulty 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 won 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 drunkenness; 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, hardened and deceiving conscience, and whose conscience is silent: By all appearance the devil hath that person's heart in his hand, for the devil enticeth many to sin with greediness, 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 darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts. Your conscience when it is cauterised, it will not speak to you, although ye would commit that damnable sin against the holy Ghost: And ye think yourselves well enough when it doth not reprove you: But alace, ye sleep with a false witness 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 drunkenness 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 wander and backslidings, in which a huge 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 forty of these years perpetually, if it could be possible, and pray other forty 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 find any difficulty to believe, or to pray, or to love God? Ye may be persuaded 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 ●evil and his angels, for the success which he ●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 will 〈…〉 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. ●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 hypocrisy, why ye cannot look upon Christians? The cause is, You hate not only the Image and Picture of Christ, but the very substance of Christ: Why hate ye not the rest of sins as well as hypocrisy? 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 judgement? If ye believed those things, ye would not be so profane. Thirdly, Did ye ever find any delight in praising and commending of him? Your hearts saith, no, and your practice saith, no, O woe, woe 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 jo● 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 hypocrisy 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 hypocrisy 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 woe shall be to such which shall not be found in Christ at that day; O will you take him and give him your hearts: I take all the Angels in heaven, and all the Saints about the throne of God to witness; yea, I take the very stones of these walls, and the timber of this house, and this book in my hand to witness against you that ye were invited to give your hearts to Christ.  
The last consideration is, he that will not give his heart to Christ, believe it, These four things are coming upon him: First, He shall be no more entreated to keep his heart, neither shall he be entreated to give his heart to Christ any more, for the devil shall have it. Secondly, O Atheists! These four things shall overcome you. First, Sin it shall have dominion over you, you once delighted mightily in sin, but alas, it shall be a heavy burden to you in that day. Secondly, The wrath of God shall overcome you, O that shall be a mighty Prince! Thirdly, The devil: And lastly, The lusts of your own hearts, all these shall tread you in the mire. Thirdly, There is this which is coming upon you (O atheists) there shall be a sentence of eternal excommunication pronounced against you which would not give your hearts to Christ: These blessed and gracious lips that always did delight in speaking good to lost sinners, shall then pronounce that sad and woeful sentence against you, Depart from me ye cursed, I know you not! The last thing which is approaching unto you is, the day is coming when you shall be sent away to that prison, out of which there is no redemption, ye shall be a number of miserable comforters one to another in that day: ye shall not have a grain weight of comfort for all the joy and pleasure which many of you hath had in a world: you shall be Physicians of no value, and gnash your tongues for pain! We would say this to you, O ●et the torments of hell, or let the joys of Heaven persuade you to give him your hearts, let the one constrain you, o● let the other terrify you to this noble duty of giving him your hearts, and if ye give him not your hearts, ye shall curse the day that ever you were born, or that ever there was a Prophet amongst you. And ye shall lament that ever ye heard tell of Christ if you make not use of him: Now I would only read the Text over again, Keep thy heart with all diligence, for out of it are the issues of life. But if you do not keep it with all diligence, out of it shall be the issues of death, ye shall get eternal torments for your reward! Now to him who can persuade you to give your hearts in keeping to him, and who can anoint your eyes with eyesalve to see your lost estate, to His blessed Name we desire to give praise.   

SERMON VI.  Prov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. 
THere are two great Books which a Christian ought mainly to study, there is God, and his own heart: and he would study to know the unspeakable goodness of the one, and the desperate wickedness of the other: And we may say, the first time that a Christian turns over the first page of his heart, and looks upon that desperate wickedness which is therein, he might be constrained to cry out, Woe is me, I am undone. Yea, there is as much wickedness in every one's heart who is here, as might be a quarrel to destroy a whole world, if God would contend with us in his just judgement! I think Christians can never trust their hairs too little, & they can never trust God to much. And have we not received many proofs of both these? I may say as Jeremiah said, The heart is deceitful above all things, and desperately wicked, who can know it? O but a sight of the evil temper of our hearts, and a sight of the goodness of God, would make many of us renounce our self-righteousness and our spiritual pride, and admire his transcendent righteousness. I think a Christian ought to be as these four beasts which is mentioned in Rev. 4. 6, 7, 8. where the four beasts that are spoken of there, may relate to the Ministers of the Gospel, and may also be taken for every real Christian: First, We should be full of eyes before to wait on Christ and depend upon him as an handmaid upon her Mistress, and not to reflect upon these things that are behind, as to rest upon them, according to that word of the Apostle, I press hard toward the mark, forgetting the things that are behind, etc. Secondly, A Christian should look to those things that are behind; to guard against enemies, and to be much in searching his former ways, to see how much of them hath been given to God, and how much of them hath been given to the Devil. Thirdly, Christians should be full of eyes within to examine themselves and to see their own corruptions. There are many who have eyes without to take notice of other people's carriage, but they have no eyes to look within to themselves: O would to God that there were fewer markers and observers of other people's carriage, and moe of the examiners and lookers to themselves, Purifying ourselves, even as he is pure. Fourthly, We should be as a Lion in our walk, to point out our boldness against the devil and his temptations. Fifthly, We should be like a Calf, or an Ox, to point out our laboriousness. Sixthly, We should be like the face of men, to point out our understanding and knowledge. Lastly, We should be like a flying Eagle, to point out our heavenly mindedness, all our conversation should be directed by the Law of God, all our thoughts and all our actions, and all our words should be conformable to his mind, and as the Eagle hath wings, so also ought we to have wings, even as they had six wings, we should have two of them to cover our face, to point out the reverence which we ought to give to God; and we should have two wings to cover our hands, to show out our readiness to obe● God's Commandments: and we should have two wings to cover our feet, to point out o 〈…〉 Imperfections, and the crooked paths we walk into. O Christians, will ye study these three following things, and ye will not have so high thoughts of yourselves as oftentimes ye have. First, It is through the restraining grace of God, that those grievous sins which ye commit, comes not up to the perfection of Adultery, Sodomy and Incest. Secondly, There is no sin which ye commit, but there is some secret inclination to it, although ye think ye hate it much. Thirdly, It is impossible for you to comprend, take up, and remember those iniquities that you have committed since ye were born, as David is convinced, Psal. 51. 2. Cleanse me from my sin, etc. which we conceive to be not only from 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 less 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 persuade 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 desperately 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 deceitful thing, it will preach peace, peace, when there is none. O it is deceitful, it will make us commit sin when there is no outward pleasure therein. Secondly, That the heart is desperately wicked, who can know it? that is, if there were threatenings, 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, Host 4 8. And they set their heart on their iniquity. Host 4. 17. Ephraim is joined 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 ou● hearts that is exceeding mad, Eccles. 9 3. Th● heart of the sons of men is full of evil, and madness is in their heart, while they live, and after tha● they go to the dead. Alas, there is nothing bu● madness 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 heart● speaks that we keep not our hearts. Fifthly, Our hearts are divided, as in Host 10. 2. Then heart is divided, etc. which speaks a great necessity of keeping our hearts. Sixthly, Our hear 〈…〉 are exceeding whorish, Ezek. 6. 9 Because I am broken with their whorish heart which hath departed from me, etc. Lastly, Our hearts are exceeding dull and ignorant in the ways of godliness, as in Eph. 4. 18. Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. There is such an Egyptian darkness upon our hearts, that we 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 we ought strongly to guard them: Adam had his heart but a short time in keeping, and yet he could not keep it; which shows 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 faithful Creator. I would say to you, pray that prayer which Christ prayed when he was upon the cross, 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 sins would we commit, Acts 5. 4. Why hast thou conceived this thing in ●hine heart? thou hast not lied unto men but unto God: Yea, even to God, who is the judge of all, ●s if he had said, it was conceived in thine ●eart, and then it was brought forth.  
The third consideration is, That the heart is ●he mother and original of all evil; and if this were believed, no doubt, we would watch with much watchfulness, and serious self-examination. Likewise I would say, that the not keeping of our hearts, is the cause of many of your walkings so profanely 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 ●e must never at any time trust your hearts, for ●ither one time or another they will turn enemy's 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 Solo●on hath, Prov. 16. 32. He that ruleth his spirit, 〈◊〉 better than he that taketh a city. O then keep ●our hearts, as if he had said, It is better to conquer that Modicum, and little thing, the ●eart, than it is for one to conquer a city.  
Now, the second thing that I would speak to ●rom keeping of the heart, is to these disadvan 〈…〉 ges which is waiting upon the not keeping ●f it. Prov. 25. last verse, He that hath not ●ule over his own spirit, is like a city that is ●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 ourselves 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 woe 〈…〉 master that ever ye served, and if he once 〈◊〉 us within his grips, it will be hard getting o 〈…〉 again. These hearts which are not keeped, 〈◊〉 all put through other with confusion, like 〈◊〉 ruinous city, that wanteth government. Believe it, ye cannot do God a greater servi 〈…〉 then to keep your hearts well, and the de 〈…〉 would count it a great courtesy done to hi● 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 than 〈◊〉 do; for it is always besieged with the 〈◊〉 which the devil sets before your eyes! 〈◊〉 there is three lusts which the devil do 〈◊〉 siege 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 marks 〈◊〉 evidences whether ye have kept your hearts or ●ot.  
First, If ye have keeped your hearts aright, 〈◊〉 will endeavour to crucify vain thoughts: Are 〈…〉 ere not some here that never knew what it 〈…〉 s to crucify and crush vain and idle thoughts? ●his was an evidence that David kept his heart. ●sal. 119. 113. I hate vain thoughts, but thy 〈…〉 w do I love. There is some that reputes for 〈…〉 ward break out of sin, but not for see 〈…〉 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 careful to think ●pon such thoughts as ye may answer for one 〈…〉 y to the Lord, for your midnight 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 thought that lodge within many of you?  
Secondly, These hearts that is not kept, they embrace 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 till 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 ●ver him; and it is also clear in the practice ●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 deliberation: 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 reckoned amongst the midst of them, vers. 18. I s 〈…〉 ye who sin with much deliberation, ye h 〈…〉 loosed much of the fear of God; for to sin widow 〈…〉 deliberation or advisement, is more than to 〈◊〉 against light.  
The fourth mark of these that doth not kee 〈…〉 their hearts, they sin with touch willingne 〈…〉 and pleasure; Ephraim willingly worship 〈…〉 the Calves of Dan and Bethel, are there not so 〈…〉 here, whose hearts are following their Ido 〈…〉 and posting hard after them? But O can you 〈…〉 idols do you any good, and purchase pleasu 〈…〉 to you one day? and be sure of this, these w 〈…〉 sin with such willingness 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 miss 〈…〉 guard opportunities, in which opportunit 〈…〉 communion with God may be attained, it i 〈…〉 token that the Bride's heart was not keep when she would not rise and open to Christ.  
The sixth Evidence, when the heart 〈◊〉 not up the motions of God towards it, that 〈…〉 a token that that man's heart is not well keeps who cannot take up God's 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 heart's 〈◊〉 keeped or not, and that is, when ye do not 〈…〉 scern the decays 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. See 〈…〉 ndly, Tenderness. Thirdly, Faith. Fourth 〈…〉, Love. O therefore I would desire you to try 〈…〉 ur grace's 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 afflictions and crosses, 〈…〉 en he will not let his heart wander from the 〈…〉 yes of God's commandments, 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 pricked in their hearts, 〈…〉 y cried out, men and brethren, what shall we 〈◊〉 amongst which we may conceive there were 〈…〉 dry Hypocrites. 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 fro● it, he will take no notice of his heart any more and the only reason that he keeps his hear● 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 w● pray for, is to satisfy 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 〈◊〉 sickness, they who never prayed (almost) will pr●● at that time. The last time when he will keep his heart, will be when he is called to som● public holy work, as if he were called to pra● amongst Christians, O then he will keep h 〈…〉 heart diligently! and if he be in a Minister● sight he will keep the Sabbath day: but 〈◊〉 these men doth not remember that a great 〈…〉 one than a Minister sees them; even God th● Lord. A Hypocrite will keep his outward 〈◊〉 but not his inward man: he will not swea● but in his heart he will curse God, he will kee● his feet outwardly, but inwardly he will commit adultery in his heart; If ye would be sincere, ye must mortify your invisible idols 〈◊〉 well as your visible idols.  
The second thing that I would say, is this, 〈◊〉 ye keep your hearts, and not resign them freely to God, although ye were to live eigh 〈…〉 years', and if ye would pray the one forty 〈◊〉 weep the other forty of these years, (if suc● a thing could be possible) yet all that p 〈…〉 should be for nought, if ye do not freely fi 〈…〉 give him your heart, for you shall get that fearful sentence pronounced upon you, Departed from me you cursed, I knew you never! O the 〈…〉 fore while it is called to day, give God your ●arts: Psal. 78. 56. Yet they tempted and pro 〈…〉 k the most high God, and kept not his testi 〈…〉 nies. Psal 34. 16. The face of the Lord is 〈…〉ainst them that do evil, to cut off the remem 〈…〉 ance of them from the Earth. If ye had the 〈…〉 ogue of an Angel to speak and pray, yet if ye 〈◊〉 him not your hearts, all your prayers shall 〈◊〉 back empty to you.  
The third thing which I would say to you, 〈…〉 his, the heart of man is a thing which ye will 〈◊〉 a great difficulty to keep, and this is a proof 〈◊〉, that a Christian will even sometimes 〈…〉 nge in prayer. He will sometimes change 〈◊〉 times, First, When he begins, he will be 〈◊〉 flame of love to God. And secondly, He 〈◊〉 fall secure. And thirdly, He will have 〈…〉 ible thoughts of God. And lastly, (ere he 〈…〉 e done) he will speak to God as to his come 〈…〉 ion, and I would pose all of you that are 〈…〉 e if ye have not been in all (or most part) of 〈…〉 se frames when you have been praying? 〈◊〉 I would charge you (as ye will answer Christ one day) that ye would give him your 〈◊〉! there is two words which I would say you, and O that ye would consider upon 〈◊〉, Christ comes and says to us first, Take 〈…〉 y Cross, and deny thyself, and follow me: 〈◊〉 is Christ's first word unto a Believer: and 〈…〉 ut that be a great mystery to flesh and 〈…〉 d. And the Devil comes and says the se 〈…〉 d word, which is, Fall down and worship 〈◊〉 and I will give thee a Kingdom. The first 〈…〉 d of the Devil, is ay the fairest word that 〈…〉 all get, and the first of Christ's is the sharp 〈…〉 Now which of these two offers will ye choose? I would only say these two words 〈◊〉 you, First, Think ye not shame to refu 〈…〉 Christ so openly as ye do? Secondly, That th' 〈…〉 answer which ye give him, is not the answ 〈…〉 which he seeks, I say one day ye shall be broug 〈…〉 before his throne waiting for your condemnation, if you give not precious Christ yo 〈…〉 hearts; ye shall stand before his Tribunal to receive your last and fearful doom! O man, and O woman! with what face wilt thou st 〈…〉 and what wilt thou have to say when though 〈…〉 stands before him? I remember the word of 〈◊〉 cursed Emperor who had made defection fro● Christ, he was forced to breath out his l 〈…〉 words, thus, sadly. Thou hast overcome me 〈◊〉 last, O Galilean! So he is too strong a pa 〈…〉 to thee to contend with, and at length he w 〈…〉 overcome thee.  
Now the last thing that I would say unto y 〈…〉 is, if you do not give him your hearts, I (as 〈◊〉 Ambassador of Christ) declare to you, 〈◊〉 Christ and you shall fight together! Put 〈◊〉 your harness, put on your Steel coat, (s 〈…〉 Christ will be ready for you) and boast wh〈…〉 ye put off again. And I would say this unto you 〈…〉 that it is impossible for you to take Christ 〈…〉 cept ye get a sight of Christ and his beauty, 〈◊〉 if you saw him in his beauty, ye would 〈◊〉 I'll take him although I get not a Kingdo 〈…〉 O the Angels and glorified Spirits of just 〈◊〉 now made perfect, may wonder at us why 〈◊〉 stand out so long! Oh! Will you give to 〈…〉 ther your hearts, and not to precious Chr 〈…〉 who hath given you his heart, and who worthy of all your hearts: Can you look up 〈…〉 that noble Plant of renown, and not give 〈◊〉 your hearts? who had a hole made in his side through which ye may see his heart! Oh man! ●nd Oh woman! Why will ye not give Christ ●our hearts? what shall ye say, when Christ shall say first to you, why would ye not sincerely give me one day in your life time? Secondly, Why would you not give me your hearts? 〈◊〉 will tell you three things which will be very terrible for you (O atheists!) In that day when ●ou shall appear before God's Tribunal. First, 〈…〉 e hearing of the Gospel. Secondly, Which 〈◊〉 more terrible, the Resurrection of Christ▪ ●astly, Which is terriblest of all; when that ●earfull sentence shall be pronounced against ●ou, Depart, Depart! O than you shall curse ●he day that ever ye were born in Glasgow o● 〈◊〉 Scotland! Now O you inhabitants of this ●lace, I charge you (as ye shall answer one day 〈◊〉 God) that ye would give him your hearts in ●eeping, and in so doing, ye shall have life eternal, O therefore, Kiss the Son by the way, 〈…〉 st his anger break out, and you perish for ever! 〈…〉 owe to him who can persuade your hearts to embrace him, we desire to give praise.   

SERMON VII.  ●ov. 4. 23. Keep thy heart with all diligence, for out of it are the issues of life. 
THere is a great and vast difference betwixt the heart of a Christian while he is on earth, here below, travelling in 〈…〉 ease Tents of mortality; and the heart of a ●hristian when he shall be above taking up his Eternal possession in those blessed and everla 〈…〉ing Tents of immortality: And O! is it 〈◊〉 mystery for you to believe that such a day is 〈…〉 proaching when those hearts of yours wh〈…〉 have been so unsteadfast in the ways of go 〈…〉ness, that they shall once be made as pill are 〈…〉 the house of your God, no more to go out? We 〈◊〉 compare the heart of a Christian (while 〈◊〉 here below) unto Reuben, it is unstable, as 〈…〉ter which doth mar its excellency; For a C 〈…〉 stian (while he is here below) he is like 〈◊〉 moon, changeable, and subject to many vici 〈…〉 tudes, but when he shall be above, he shall as the Sun, Having the light of seven day 〈…〉 And is not this a mystery for you to belie 〈…〉 that such a day is approaching, when th' 〈…〉 hearts of yours that have wearied so much the service of God to whom prayer hath 〈◊〉 a cross, to whom the worshipping of God the public ordinances hath been a burden 〈◊〉 say, is it not a mystery for you to believe 〈◊〉 such a day is approaching, when ye shall s 〈…〉 God night and day without any wearying: Th' 〈…〉 is not such a voice heard in heaven as this, 〈◊〉 is a hard saying, who can hear it? If it 〈◊〉 possible that ye could ask that question at 〈◊〉 if he desire to change his estate, or is uvea 〈…〉 to do God service (he who of all the lost p●rity of Adam was the first inhabitant in he 〈…〉 he would disdain to return an answer to s 〈…〉 a question, it being without all ground or 〈…〉 son: And is not this a mystery for you to 〈…〉 lief that such a day is approaching, w 〈…〉 these hearts of yours, that are now unde 〈…〉 much darkness, such misconstructions of G 〈…〉 such misconceptions of the holy Majest 〈…〉 God, and of the great mysteries of the kingdom of heaven, I say, Is it not a mystery for ●ou to believe that such a day is approaching ●hen your hearts shall be fully taught to comprehend those depths, and profound secrets of the kingdom of God, when the most brutish and 〈…〉kest understanding shall be made to resolve 〈…〉 t question and mystery, how three can be in 〈◊〉, and how one can be in three? They shall 〈…〉 n be able to resolve that profound mystery ●f the two natures in the person of our blessed ●ord Jesus Christ; and in that day your hearts 〈…〉 ll be able to comprehend that blessed uni 〈…〉 that is amongst the Persons of the blessed trinity; and likewise in that day ye shall be ●ble to take up that blessed knot of union which 〈◊〉 betwixt Christ and believers: And is not 〈…〉 is a mystery for you to believe that such a 〈◊〉 is approaching, when your hearts that ●ath been under such exercise of sorrow, that ●hey shall be clothed with the garments of 〈…〉 y and praise? And I would ask at you, O 〈…〉 hat a robe must that be, to be clothed with 〈◊〉 garment of praise? It is a more excellent 〈…〉 d glorious robe than all the robes of the great 〈…〉ings and Emperors of the world. Did your 〈…〉 es ever see such an excellent garment as the 〈…〉 rment of praise? There is a threefold clothe 〈…〉 g which a Christian shall put on when first 〈…〉 is heart shall enter into heaven, in that blessed 〈…〉 y of the resurrection. First, He shall be cloth 〈…〉 with the robe of the righteousness of Christ, 〈…〉 d O what must such a robe as this be? Secondly, He shall be clothed with the robe and 〈…〉 rment of immortality; and O what a robe 〈…〉 d resplendent garment shall this be! And thirdly, in that day when first a Christian sh 〈…〉 enter into heaven, he shall be clothed with 〈◊〉 garment of praise; and O what an excel 〈…〉 and glorious robe shall all these be! When 〈◊〉 shall be brought to the King in raiment of need 〈…〉 work and shall be made all glorious within 〈◊〉  
At the last occasion when we spoke up 〈…〉 these words, we told you that there was 〈◊〉 things contained in them; and the first was 〈◊〉 duty imposed upon Christians, that they sho 〈…〉 keep their hearts, the second thing was, 〈◊〉 there is many spiritual enemies who studies 〈…〉 gain and conquer our hearts, which is pres 〈…〉 posed in these words, Keep thy heart. 〈◊〉 third thing is the qualifications which sho 〈…〉 be annexed to this precious and soul-concer●ing duty, holden forth in these words, K 〈…〉 thy heart with all diligence, or as the woe 〈…〉 may be rendered, with all keeping, or abov● all keeping. The last thing which was conta 〈…〉ed in the words, was, the spiritual advantage which attends the exercises of that duty, 〈◊〉 the reasons enforcing the duty, for out of it 〈◊〉 the issues of life, that is the ground on which Christian should walk in persuading himse 〈…〉 the doing of this duty. Now, as for the 〈◊〉 thing, viz. the duty commanded, that 〈◊〉 should keep our hearts: We have spoken 〈…〉 veral things from it, now there are only 〈◊〉 things which we would speak to.  
First, A Christian should study to keep 〈◊〉 heart from these predominant lusts which d 〈…〉 in it; it is of the concernment of a Christian keep himself from all iniquities, but it is of 〈◊〉 special concernment of a Christian to keep 〈◊〉 heart from his predominant sins; this was practice of David, Psal. 18. 23. I have kept my 〈…〉 lf from mine iniquity, which we conceive to 〈…〉 e understood of his predominant lusts: There 〈◊〉 not an idol or lust which a Christian hath in 〈◊〉 heart, but he ought to offer it up to God, 〈…〉 and to put a knife to the throat of his most plea 〈…〉 nt Isaac. I will tell you of five great idols ●hich a Christian hath no will to quite, and 〈◊〉 is impossible for him to keep his heart till 〈…〉 e quite them. First, A Christian hath no will 〈◊〉 quite his religious idols, that is, those idols, the loving of which is a commanded duty; but 〈…〉 he immoderate love of which, is an idol, as for 〈…〉 stance, it is a great difficulty for a tender Abraham to put a knife to the throat of his on 〈…〉 y son Isaac, or for parents to be denied to their children, and for a husband to be denied to 〈…〉 is wife, the loving of which is their duty, but 〈…〉 he immoderate love of them is sin. Secondly, A Christian hath ill will to quite his advantageous idol, that idol in pursuit of which, he conceives there is outward advantage to be 〈…〉 aiting upon it, as for instance, it is a great difficulty to persuade a covetous man to be denied to his riches. O but that divinity which 〈◊〉 in Prov. 23. 4. It is the divinity which the ●ost part (or at least many) of the Christians, ●ow adays, doth not study to close with or ●bey: Labour not to be rich, etc. There is a ●reater easiness and facility for one to quite his pleasant idols, then to quite advantageous idols, ●s for example, a covetous person will sooner forsake his lusts nor his riches. Thirdly, A Christian, hath ill will to quite his invisible ●dols, these idols that doth lodge within his ●eart, there is a greater easiness for a Christian to quite his visible, than to quite his i 〈…〉 sible idols: Sometimes a person will for s 〈…〉 his drunkenness and cursing, which will 〈◊〉 forsake his pride and lust; but it is of yo 〈…〉 concernmens', to be as much taken up in 〈◊〉 mortification of invisible idols, as in the 〈…〉 tification of visible idols. Fourthly, A C 〈…〉 stian hath difficulty to quite these idols wh 〈…〉 he hath a natural inclination unto, besides 〈◊〉 love which we have contracted to some pre 〈…〉 minant idols, by the reason of the constituti 〈…〉 of man's body: there is some that hath a na 〈…〉 ral, inclination to one idol more than to a 〈…〉 ther; and to clear this, I would say this 〈◊〉 you, I presuppose some under these three p 〈…〉 dominant lusts: First, That there is some o 〈…〉 der the predominant idol of love to the worl 〈…〉 Secondly, That there is some under the pred 〈…〉 minant idol of pride. Thirdly, That there 〈◊〉 some under the predominant idol of lust, 〈◊〉 is the idol that you have most natural incli 〈…〉tion unto; assuredly you have greatest un 〈…〉 lingness to mortify that idol. Fifthly, A C 〈…〉 stian hath much difficulty to mortify that 〈◊〉 the forsaking of which hath great outward 〈◊〉 advantage waiting upon the forsaking there 〈…〉 as that young man in the Gospel, he could 〈◊〉 endure that doctrine, Go and sell all that 〈◊〉 hast, and give it to the poor, etc. That was 〈◊〉 idol which had much disadvantage (as he conceived) attending upon the forsaking of it, that he could not embrace such a doctrine, 〈◊〉 it is said, He went away sorrowful, etc. Cum 〈…〉 be that person which goeth away sorrowf 〈…〉 when Christ and an idol is put in the ball 〈…〉 together, and whose hearts consents rather take the idol than Christ: I would only say this by the way to you, Are there not many here, that if they would tell that which is their practice, they might condemn themselves, for this, that absence and distance with Christ was never so great a burden to their spirits as the want of the actual enjoyments and fruition of an idol, and doth not this speak that ye prefer your idols before Christ? not this man, but Barrab as, is the cursed divinity of many of your hearts.  
The second thing which I would speak to you, is this, a Christian should not delay to give obedience to this precious and soul-concerning command of keeping his heart: I know there are some that doth not simply deny obedience to this command, but they postpone the giving obedience unto it until another time. I would only say this to such, Boast not of to morrow, for ye know not what a day will bring forth; if ye keep not your hearts to day, it will be a great difficulty for you to keep them to morrow: therefore follow the practice of David, I made haste and delayed not to keep thy commandments, Psal. 119, 60. Amongst which we conceive he made haste to keep this commandment of keeping his heart.  
Thirdly, We would say this unto you of the duty of keeping your hearts, if ye would keep your hearts aright, ye must entertain these four noble and excellent guests within your hearts, otherwise there will be a great difficulty for you; yea, an impossibility for you to keep them. The first guest that must be dwelling in your hearts, is our blessed Lord Jesus Christ, he must dwell in your hearts by faith. Secondly, The word of God must dwell in your hearts b 〈…〉 love; and if once ye hide his word in you 〈…〉 hearts, than ye would be helped to keep yo 〈…〉 hearts, and that with much advantage and gai 〈…〉 Thirdly, If ye would keep your hearts, the lo 〈…〉 of God must dwell in them, and if these were indeed, your attainments, than we might pronounce that sentence upon you, The peace 〈◊〉 God that passeth all understanding, shall keep (〈◊〉 in a garrison) your hearts and minds in Jes 〈…〉 Christ Fourthly, Ye should keep the fear a 〈…〉 dread of God within your hearts. Study 〈◊〉 live under the divine apprehensions of the Omnipotent Majesty of God: We conceive the little taking up of the Omniscience of God, o 〈…〉 the Omnipotency of God, and of the terrors oh 〈…〉 God, hath a great & especial influence upon you 〈…〉 neglect of the duty of keeping your hearts.  
Fourthly, There is this which we would speak from this duty of keeping the heart, and it is this, We shall propose several things th' 〈…〉 ye would endeavour, by all means, to keep your hearts from them. First, A Christi 〈…〉 would study to keep his heart from the deceits thereof, and from these strong delusio 〈…〉 that it speaks: This is the great mystery of iniquity, that even our hearts will deceive o 〈…〉 own hearts, and studies to bring, them to ruin 〈◊〉 Take heed ye deceive not yourselves, etc. say 〈…〉 Jeremiah, or as the words may be rendered take heed ye deceive not your souls, 1 Cor. 3 〈◊〉 Let no man deceive himself, etc. and Gal. 6. 〈◊〉 Be not deceived, God is not mocked, for what 〈◊〉 man soweth, that shall he also reap. It is certai 〈…〉 there are many soul-destroyers, and self-decei 〈…〉 〈◊〉 amongst us, their hearts speaks peace 〈◊〉 them, when there is no peace to them from God; and in speaking to this, that a Christian should keep his heart from the deceive of his own heart. I shall speak a little to two things, First, what are these deceits that lodges in the heart of man.  
And there is this first deceit of the heart of man, the most sinful thing that can be; we can put a favourable title and name upon it, there are few sins which any are lying under, but they can put a favourable title upon them. Do not many call their presumption faith? Are there not many that call security peace? Are there not many that call passion zeal? Are there not many that call their lukewarmness, and indifferency in things of godliness, their spiritual wisdom? Are there not many that call their misbelief humility? And are there not many which call their vain prodigality mortification to the things of a world? And likewise, are there not many which call their worldly mindedness fraugality? This was the deceit of Jehu, that called his proud loving of a kingdom zeal: Come see, saith he, and behold my zeal for the Lord, whereas if he had spoken the language of his own heart, he might have said, Behold my zeal for myself.  
Secondly, There is this deceit of the heart of man, that the most excellent & choice things of God, our hearts can put an unpleasant name and construction upon them; as for instance, Are there not many who call tenderness hypocrisy? And are there not many who call humility of spirit stupidity? And are there not many who call zeal for God rashness? This was the cause that caused Ahaz fall, he called believing in God, tempting of God: I will not tem 〈…〉 God, saith he, while in the mean time he w 〈…〉 pressed to faith in God; it is a cursed practi 〈…〉 in the hearts of many, they put a false rob up 〈…〉 godliness, and studies then to flee from it: I 〈…〉 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! When 〈…〉 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 slothful 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 folly of the excuse, seeing there uses not to be Lions in the streets nor in the highways; they frequenting more in solitary and desert 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 account 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 ourselves, 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 tenderness when he wants it: Prayer is the universal 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 majestic 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 ourselves into that sin, To speak to God as to our companion: I confess it is a sad thing to go to God without some divine impression of his Sovereignty 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 till 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 yourselves, I must embrace 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 yourselves 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 commandment of Go 〈…〉 would ye know what occasions to prays 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 we would press 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 glass, their perfections appear to be more than they are, the Church of Lafoy 〈…〉 was guilty of this fault, supposing herself 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 glass, 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 persuaded 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 yourselves. 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 testify to yourselves 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 deceive 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, etc. And it is clear: this is dehorted Phil. 4. 6. Be careful for nothing, etc. 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 gum 〈…〉 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 press this upon you that ye woul● keep yourselves from discouragement.  
And first, we conceive that discourageme 〈…〉 it arises from this, when a Christian hath 〈◊〉 visible victory over his idols, than 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 〈…〉 Christ's 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 Christ's bodily presence, it male sorrow to fill their hearts. I confess 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 owe 〈…〉 discouragement, when Christ for many days 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 cries out, When I cry and shout, he shutteth out my prayer, and vers. 18. he draw 〈…〉 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 〈…〉 such discouragement to his own people.  
Fourthly, This is the rise of discouragement, when a Christian doth interpret the sad and of 〈…〉 cting dispensations of God, and he conceives 〈…〉 at there is nothing but wrath speaking to 〈…〉 in therein; then he falleth into a great sit of discouragement, as in Lam. 3. 17. compared with vers. 18. where the rise of his discouragement, was the misinterpreting of the sad dispensations of God.  
Fifthly, This is the rise of a Christians discouragement, When he is made to possess the 〈…〉 iquities of his youth, and all the terrors of God 〈…〉 emeth to be called as in a solemn Assembly round about him. O than 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 hear 〈…〉 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 yourselves, I know ye may call a Christian Marah, now; because he is indeed under bitterness; but the day is approaching when we may call a Christian Noami, when he shall be comforted with the consolations of God.  
The third Consideration to press you to guard against discouragement, is, there is no duty that a Christian is called to when he is under discouragement but it makes it a burden to him, according to that word Jer. 20. 9 discouragement brought forth that resolution, than I said I will not make mention of him, nor speak any more in his Name etc. A soul that is under the exercise of Faith moves swiftly as the Chariots of Aminadab; but a soul that is under the exercise of discouragement, moves as the Chariots of Pharaoh heavily.  
Lastly, there is this Consideration to press you to guard against discouragement, and it is this, misbelief and discouragement is the mother of Apostasy, as is clear in Lam. 1. 8. she sigheth, and what followeth upon? and turneth backward. And it is no wonder discouragement grow big with child of Apostasy, because it makes duties become tastelesse.  
Now the rest of the things which we would have a Christian keeping his heart from, we shall only but name them briefly unto you.  
The third frame that a Christian should keep his heart from, is from an impatient frame, he should study to make his heart keep silence to any cross that comes to him from the hand of God. Fourthly, he should keep his heart from 〈…〉 sting frame, not to be taken up in an immo 〈…〉 ate pursuit after the things of the world. 〈…〉 lie, he should keep his heart from an un 〈…〉 der frame, he should study always to keep 〈◊〉 heart tender, that he may have that Divine 〈…〉ness that his heart may melt: likewise, he 〈◊〉 to keep his heart from an unpraying frame, 〈◊〉 be at every occasion in a sit temper of spi 〈…〉 for the duty of prayer. Lastly, he is to 〈…〉 p his heart from a secure frame, always to 〈…〉 'pon the watch tower, and wait for the more 〈…〉 of Christ: and there are three things, the 〈…〉tions of which a Christian should take up; 〈…〉 st. He should take up the motions of Christ, 〈◊〉 hear if he can take up the motions of the 〈…〉 d of Christ's feet coming over the moun 〈…〉 ns of Bether. Secondly, He should take up 〈…〉 e motions of his conscience, that he may not 〈◊〉 sleeping when sin awakes. Thirdly, He 〈…〉 old take up the motions of the heart, to see 〈…〉 at frame it is in; A Christian should be able 〈◊〉 write a diurnal of his own heart, that in 〈◊〉 an hour of such a day I was in a believing 〈…〉 e, and in such an hour of such a day I was 〈◊〉 discouraged frame; and in such an hour of 〈…〉 h a day, I sought him whom my soul 〈…〉eth, and at such an hour of such a day he 〈…〉 aught me to the banqueting house and his 〈…〉 o over me was love. The sum of all is, 〈◊〉 ye would keep your hearts, ye must give 〈…〉 is't them to keep, for that is the best way to 〈…〉 p them well, it is only to Christ ye must 〈◊〉 the keeping of them: Ye know man 〈◊〉 but his heart a short time in keeping, and 〈◊〉 lost it; and I shall, before I close, because it is the great design of the preaching of the Gospel, give you five considerations that may provoke you to give your hearts to Christ.  
The first Consideration is, will ye consider t 〈…〉 matchless and transcendent excellency which in precious Christ: O! doth not that transcendent beauty preach, My son, give me t 〈…〉 heart, Psal, 24. 7. The Psalmist presseth opening to Christ upon this account, Lift up y 〈…〉 heads, O ye everlasting doors and gates! A 〈…〉 what is the argument wherewith he press 〈…〉 it, and the King of glory shall come in. I woul● only ask this at you (O ye hard hearted) is 〈◊〉 not marvellous presumption for you to refus 〈…〉 the precious offers of such a glorious King?  
The second Consideration to press you to giv● your hearts in keeping to Christ, Take a vie 〈…〉 and a comprehensive look of the precious act 〈…〉 of the infinite condescensions of Christ: Do 〈…〉 not his coming down from heaven preach th' 〈…〉 doctrine, My son, give me thy heart? Doth no 〈…〉 his being born under the Law, preach that doctrine, My son, give me thy heart? And do 〈…〉 not his being born in so low a condition, pre 〈…〉 that doctrine, My son, give me thy heart? A 〈…〉 if nothing will persuade you to give yo 〈…〉 hearts to Christ, ye would take a look of though 〈…〉 five wounds which he received in his bless 〈…〉 body. First, Doth not the wound that he received in his right hand, preach this, My s 〈…〉 give me thy heart? Secondly, Doth not t 〈…〉 wound that he got in his left hand, preach th' 〈…〉 doctrine, My son, give me thy heart? Thirdly Doth not the wound that he received in his precious side, preach this soul-concerning doctrine My son, give me thy heart? And likewise, do 〈…〉 not the wounds which he received in his blessed 〈…〉 ggs, preach this doctrine, My son, give me thy 〈…〉 eart? O! were ye never constrained to wish 〈…〉 r ten thousand hearts, to ware and bestow 〈…〉 'em upon him? Oh? what hearts have ye, which refuses the offers of so noble and conde 〈…〉 ending a Prince?  
The third Consideration is, If ye will look up●n these things which entreats you to give ●hrist your hearts, ye cannot but give them ●nto him. Christ cries, O come and give me 〈…〉 our hearts. Necessity cries, O go and give ●hrist your hearts: and we say likewise, O give ●hrist your hearts to keep.  
The fourth Consideration is, Will ye look up 〈…〉 n these unspeakable disadvantages which at 〈…〉 nds those that will not give their hearts to ●hrist. I would say this by the way, there are 〈…〉 o balances upon which we weigh our hearts. 〈…〉 irst, some weighs their hearts in the balance 〈…〉 f the Sanctuary, and they are found light. See 〈…〉 ndly, some weighs their hearts in the bal 〈…〉 nce of deceit, and they are found without 〈…〉 lt: but now I say this to the persons which 〈…〉 ill not give their hearts to Christ, I defy all 〈…〉 e Angels in heaven to speak forth their un 〈…〉 eakable disadvantages; yea, sense shall be the 〈…〉 st preacher of it in that day: and I shall name 〈…〉 ease three inexpressable disadvantages to you. 〈…〉 rst, if ye give not Christ your hearts, Christ 〈…〉 all be your eternal enemy: and in the con 〈…〉 to that precious doctrine which he once 〈…〉eached, Come unto me, he shall pronounce 〈…〉 at sad sentence against you, Depart from me; 〈…〉 d therefore as ye would not engage Christ to your eternal enemy, ye would give him your hearts. O the Gospel-vengeance of a crucified Saviour, will be more terrible, sad an● fearful, than the vengeance of the Law! Chr 〈…〉 is the best friend, and the most terrible fo 〈…〉 The second disadvantage is, ye shall be eternally shut out from the enjoyment of the ble●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 why 〈…〉 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 everlasting chains of wrath. I suppose if the most sto 〈…〉 hearted sinner here, if he could but a more 〈…〉 hear the screighing 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 ay 〈…〉 finite, 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 blessedness of the Saints in heaven, they would a ways close their sentence with this, It is u 〈…〉 speakable joy which attends those that are admitted 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 ●hey shall win to heaven, they shall be under a 〈…〉 ontinual and blessed emanation of Christ's 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 holiness shall then be un 〈…〉 ngeable when once he shall put on the robe 〈◊〉 Christ's 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 child and cannot speak. 〈…〉 fthly, desires after God shall be unchangeable; Christian while he is here below, will desire 〈…〉 odd 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 shall it be to be under eternal excommunication from Christ's presence: O but if ye kne● Christ, and believed what a One he were, 〈◊〉 would close with him! Secondly, the reprobate shall have an unchangeable sorrow, O 〈◊〉 may be sad when the vengeance of God shall 〈◊〉 squizing the marrow out of his bones, an● when he is eternally shut up in these horrib●● flames, and out of them to have no redemption! Thirdly, reprobates they shall have an 〈…〉 changeable hatred against God; and God offe〈…〉 have an unchangeable against them, and I ca●not wish a greater misery to any, than 〈◊〉 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 torturing consciences shall be unchangeable, that woe 〈…〉 shall never die, but shall eternally gnaw you 〈…〉 consciences.  
Now what shall we say more? we have 〈◊〉 life and death before you, and whither of th' 〈…〉 will ye embrace? O that you would imbr 〈…〉 Christ, even precious Christ, and give o 〈…〉 your hearts to that blessed Lord! It is like 〈◊〉 these days, 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 woe 〈…〉 ●ive ten thousand worlds for one invitation of ●he Gospel again; and ye would be content to 〈…〉 I'd ten thousand years in hell for one preaching, and it shall be denied to you! O! therefore do not withstand Christ's offers; take him, 〈…〉 e will get him for a look: and know that if ye ●ill not love him now; his heart shall burn ●ith hatred against you; and one day ye shall 〈…〉 rse your cursed hearts for that hatred ye bore 〈◊〉 him. Now to him who entreats you to in 〈…〉 ce his offer, be praise.   

SERMON VIII.  Micah 6. 9 The Lord's 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 greatness of God, or the condescendancy of God, be the greatest mystery; 〈…〉 t O! when both these are put together, they 〈…〉ke up a matchless mystery. What is more 〈…〉 eadfull than power which cannot be resisted? 〈…〉 d what is more terrible than wisdom from ●hich nothing can be hid? And yet what is more 〈…〉 eet, than the love wherewith he hath loved 〈◊〉, and the unchangeableness thereof which 〈…〉 o'th' cut off all suspicion? I would only say this 〈…〉 o you, God hath been speaking to you di 〈…〉 se ways, and by different things, and as the apostle 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 Barb●rian speaking in an unknown tongue.  
I confess it is sad, that when God cond〈…〉scends to speak unto us in so many differe 〈…〉 ways, that there should be so many whic● 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 〈…〉 Teacher's 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, etc. If ye will not hearken to God, in t 〈…〉 voice and mouth of his Preachers, he will see 〈…〉 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 Ordinances, and in his offers, make not this pla 〈…〉 an Aceldama, a field of blood, and a Golgo 〈…〉 the place of dead men's skulls. I say to you, t 〈…〉 day may be approaching when ye 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 why 〈…〉 shall not speak unto you. Fourthly, when 〈◊〉 shall meet with silent mercies, that all the go 〈…〉 things he doth unto you, ye shall not kno● the language of them. Fifthly, when you sha' 〈…〉 ●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 ●●ll and de●art, and not to return. And lastly, when ye ●●all meet with silent commands, with silent 〈…〉 eatning, and with silent promises, that is, 〈◊〉 shall never know what the promise calls for, ●hat the threatenings calls for, nor what the ●ommands calls for, when he shall chasti●e you 〈◊〉 the dark, and there shall be none to deliver ●ou, and when there shall be none to plead ●our cause, but a sin revenging God entering ●he lists with you, when he shall say to them ●hat are left, do not pray for this people, not 〈…〉 ceded 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 gospel, and he hath spoken to us in the whirl 〈…〉 d, and yet he is in none of them: But what 〈…〉 owe ye but God may the next time speak to 〈…〉 u closing himself in a circle of ●ir●: I have sometimes spoken that word to you, awake, ●●ake, O sleepers, and call upon your God.  
But to come to the words, in this Chapter ●he Prophet hath been leading a sad process 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, showing 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 press 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 Country, the reason of it is either this, the City ordinarily hath most eminent tokens of the me 〈…〉 eyes and respects of God, which being abused makes God especially to contend with them or else because of this, ordinarily most prophenity is broached within the City, and do 〈…〉 vent itself thence into the Country, accordi●● to that word which is spoken of Jerusalem that from it Profanity goes out into the Count 〈…〉 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 wa〈…〉 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 oh 〈…〉 the Lord and his, threatening rod.  
The last thing in the words, is the way h 〈…〉 the man of wisdom wins to the right us 〈…〉 making and understanding the voice of the ro 〈…〉 and it is by seeing his Name; now by the Nam● of God may be either understood, the seeing 〈◊〉 the Authority of God in his threatenings; or by the Name of God may be understood, His wisdom, His peace, His power, His justice, His so 〈…〉 raignity, and His holiness, the man of wisdom shall see these five excellent Attributes of God shining into the Rod, and in every sad dispensation 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 cross.  
Now having thus made plain the words un●o you, there are three things which we shall ●●eak a little unto from the scope, before we 〈…〉 me to the first thing in the words.  
The first thing which we shall take notice of 〈…〉 am the scope, is this, That the slighting of 〈…〉 own duties is the fore runner of some sad 〈…〉 and lamentable stroke from the Lord upon a ●erson or people, these things which they know ●o be duties, and yet they slight and disobey ●hem, I say it is the forerunner of some sad and 〈…〉 minent act of the displeasure of God to a per●on or people. This is clear, Luke 12. 47. That servant 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, etc. yet it is said of these, they have altogether broken the yoke, and burst the bonds: And what follows? vers. 6. Wherefore a Lion out of the Forest shall stay them. Rome, 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 profanity of a people is come to a wonderful height, when they can sin agai 〈…〉 light and knowledge. Now in speaking of th' 〈…〉 more fully, I shall speak to some aggravation of the sin of slighting known duties.  
The first Aggravation is, when a people slights duty after the sinfulness of that sin hat● been discovered unto him, and engrven on high 〈…〉 conscience; O that is a mighty aggravation o 〈…〉 that sin: This is clear, Host 5. 2. And the revolters are profound to make slaughter, though I hav● been a rebuker of them all. Nehem. 9 29. an● have testified against them, yet they dealt proudly and harkened not to thy commandments, but sinne● against thy judgements. I confess, sinning against convictions of conscience (especially when they are sharp) is a greater sin than to sin against light, this is indeed to sin with a lifted up hand, and not to blush, nor be ashamed, nor yet to be afraid to commit iniquity. Know now therefore, there are many here that slight known duties notwithstanding of light, and the convictions of conscience which they have had for doing so: I would only say to that person, be afraid and stand in awe lest the day may be approaching, when God shall cease to be a reprover unto you, and the reinyies shall be laid on your own neek, and you shall be as a wild Ass snuffing up the wind.  
The second Aggravation of slighting known duties, is when a person slights known duties after God hath been discovering discontent with another person for that sin, when we see the justice of God overtaking another person for slighting of a known duty, and yet the person which stands beside, is not afraid to persist in the same sin. This is clear, Jer. 3. 8. And I saw, when for all these causes whereby back-sliding Israel committed adultery, I had put her away, and give her a bill of divorce: yet her treacherous sister Judah feared not, but went and played the Harlot also. As if he had said, though Judah have beheld what I have done to Israel for her whorish carriage, yet notwithstanding of this, she went and played the harlot also. I confess this is a greater aggravation than the former, and it speaks that such a sinner (in a manner) hath given a de●iance to the justice of God, and hath cried out (in a manner) I care not what God will do, I will do my pleasure.  
The third Aggravation of the sin of flighting known duties, is, when persons flights known duties after God hath begun to contend with them for so doing, this is a mighty aggravation of sin, as is clear, Isa. 57 17. For the iniquity of his covetousness was I wroth, and smote him: I hid me and was wroth, and he went on frowardly in the way of his heart. After a person hath had the Rod shaken over his head, and hath drunk something of the justice of God for ●●●ighting such a duty, yet to persist in it, O that is a scarlet and mighty transgression, and yet are there not many here who are such?  
The fourth Aggravation of flighting known duties, is, when a person slights known duties upon very small temptations, is not this certain, a word of a temptation, the half of a word; yea, the very nod of a temptation will put us from the doing of known duties? Yea, sometimes we will be glad of a temptation to divert us from the exercise of duties; yea, sometimes it is known, when temptations are not present to divert us from the exercise of known duties, we will go forth and seek a temptation. I confess the devil needs not to be at much pains i 〈…〉 these days, there is many which gives the devil work and employment, yea, and if he see 〈…〉 not them, they will seek him!  
The fifth Aggravation of the sin of slighting known duties, is, when persons does not so much as set about well doing of them, that is 〈◊〉 great aggravation, this is clear, Luke 12. 47. He that knows his master's will, and doth it not, neither doth prepare himself to do it, is worthy of double stripes. He will not take pains to prepare his heart for duty, that is a mighty aggravation: Some they are content to be under their setters as though they were bound of God, some they are content to live under their convictions as though it were impossible for them to answer them; and they say there is no hope.  
The sixth Aggravation of slighting known duties, is, when a person slights duties after God hath commended the beauty and excellency of such duties; that is no doubt a great aggravation, as when God doth commend prayer, and discovers the beauty thereof to a Christian, O then it is a sad and lamentable thing for that person to sit down and slight his duty, that is (as it were) to slight prayer when it hath on all its ornaments.  
A seventh Aggravation is, of slighting known duties, is when persons slight duties after they have been convinced of the advantage which waits upon the doing of them: Are there not some that slight prayer, notwithstanding they have been convinced that prayer hath been unto them a mount tabor in which they have seen Christ transfigured? some they will slight prayer, after they have been convinced that prayer hath been the trysting-place betwixt Christ and them, and after they have been convinced that prayer hath been as the top of mount Pisgah, on which they have gotten a view of the promised land, O that is a notable aggravation of slighting of known duties, when the person hath this to say, Now I am slighting my own advantage?  
There is this last Aggravation, when a person slights known duties, yet with very little resentment and grief of heart: Are there not many that have slighted their morning prayer here to day, and yet not have convictions therefore? And are there not many persons here to day, that oftentimes goeth to bed without saying their prayers, and yet have as much peace of conscience as if they had done it? I think a person hath gone a great length in hardness of heart, when he can slight known duties, and yet not be grieved; yea, and it is a token that they have not only to do with a hardened conscience, but with a hardened will: Are there not many persons that notwithstanding of the slighting of known duties, yet never had a broken heart therefore? Doth not the misbeliever slight the commandment of faith, and yet not weep for it? Doth not the secure Christian slight the commandment of prayer, and yet not be grieved therefore? Doth not the presumptuous sinner slight self examination, and yet is not much grieved? And doth not the dissolute sinner that is under the power of his idols slight the commandment of mortification, and yet not have a sore heart for it?  
Now the second thing which I shall speak from the scope, is, I shall propose some considerations to press you to the exercise of all known duties.  
The first Consideration, it is the Christian which practices, 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 doubtless 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 press 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 happiness is annexed to doing, and not to knowing: I confess, 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 press 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 beautiful are thy feet with shoes, O Princes daughter, etc. Christ takes first notice of the Bride's 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 faithful 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 commandments 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 mere ignorants. I wish there were in these days less 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 witness in heaven, and a witness against their own conscience: I think there are some (but few amongst us) in these days 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 showed 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 life-time, 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 talon of knowledge: it is better to practise as the weakest Christian, than to know as the ●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 God's sight, is more worth than it all: If thou were as eloquent as Apollo's, 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 Christian's weary in duties; Is there any person here that slights duties at such & such a time, I prophesy 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 hardness and stupidity of heart, according to that word in Nehem. 9 16. where disobedience and hardness of heart are knit together: Would you know the reason why so many persons are under so much deadness, 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 mars the peace of Conscience, or else it hardens the conscience. Or thirdly, It lulls our conscience a sleep. I wonder how many of us can call ourselves render, since there is so much slighting of that we ought to do. Are ther● not many Christians, which may soon tell al● their private prayers that they make to God. There is a fourth disadvantage which waits o● the slighting of known duties, and it is this the Christian who slights duty sometimes, tha● 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 to a hunger but the third day when 〈…〉 that Christian prays, but it be mere formality. O what makes Christians pray so weakly? It is because they teach their heart's th● art of praying formally by slighting of duty.  
Fifthly, I would say this to you, the slighting of known duties is the first step of the s 〈…〉 against the Holy Ghost. This is clear in Heb. 10. 26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. I'll tell you what is betwixt the sin of slighting known duties, and the sin against the Holy Ghost, there is no more betwixt them both but that word wilfulness. And what knowest thou, but thy slighting of duties may come to wilfulness ere long? Ye would know this, that under the Law there was Sacrifices for sins of Ignorance, and likewise for sins of infirmities, but there was no sacrifice for presumptuous sins, now if this be the first step towards the sin against the holy Ghost, I am sure there are some here which have gone this length, yea, and I fear a little further: Now will ye take home this conviction, and I would say this, let the person which is not guilty of this offence amongst us, take up the first stone and cast at us: I suppose our conscience might accuse us, and we might steal out one by one. O! the dreadful disadvantages which attends that person that slights known duties! This is a strange thing, our consciences are no more moved at what one can speak of that which is our sin indeed, than though it did not concern us: I suppose there is not one here, bu● they may write this on their foreheads, Guilty, guilty.  
Now there is this lastly which I would say unto you. The day is coming when the slighters of known duties, shall be forced to cry out, Ah that I had been an idiot & had never known my duty! I confess the slighting of known duties, and the sinning against Light, shall be a mighty aggravation of our sin. O what terror was it to Judas conscience when he came to think of this, I sold my Master, and I know I have sinned in so doing! And O what terror likewise will it be to you, when ye shall be convinced of this, my conscience told me that this was my duty, and I would not do it!  
Now the next thing which we shall speak to from the words in general is, that God (in the depth of his condescendancy▪) hath many various ways in making known duties unto a person or people, this is clear from the words, where God having pressed duties upon this people by the voice of his Ministers, now he sends a more sad and terrible preacher to them; even a threatening Rod. Now this is clear that God hath many ways in pressing people to their duties, Isa. 5. 4. What could have been done more to my vineyard that I have not done in it, etc. This is also eminently clear, Songs 5. 2. Open to me my sister, my Spouse, and if that will not do it, he will knock at the door and say, it is the voice of thy beloved that knocketh, and if this will not do it, he will use arguments to persuade her; open to me my sister, is not that an argument? yet he will give her another, for my head is filled with dew, and my hair with the drops of the night, and if all these will not do it, Christ will put in his hand by the hole of the door, which speaks this, that Christ in the depths of his condescendency, leaves nothing unassayed to press people to their duty. This is also clear, Deut. 11. 26, 27, 28. where he sets life and death, blessings and cursings before them to press them to their duty. I confess there are many in heaven to day that Christ never took the half of the pains on them as he hath taken on some of us, and there are many in hell to day, upon whom Christ took never half so much pains as he hath done on some of us: and is it not then a wonder that we are not sent away to hell likewise? Now I will tell you six great voices or means wherewith God presseth people to their duty.  
The first voice is, the voice of threatenings, all the threatenings which is in the Scripture, this is the voice of them all, O give obedience to your duty! This is remarkably clear from that choice and remarkable place, Jer. 36. ver. 3 6, 7. Therefore go thou and read this roll which thou hast written from my mouth, etc. Baruch, he is commanded to read all the threatenings of God to his people, and what is the precious end he hath before him? It may be they will present their supplication before the Lord, and will return every one from his evil way, etc. This is the very end and scope of God's threatenings, that persons may present their prayers before him; and he will shake the Rod over our heads for this end. Therefore I say, give the threatenings of God (who are his Messengers) that which they require, and it is, to put the Rod by the door.  
The second great voice whereby God sometimes presses home duties upon folk, is by the voice and Rod of these sad afflicting dispensations which we meet with: This is (indeed) the end of them that persons would give obedience to the commands of God, this is clear in the very scope where he presses them to hear the voice of the Rod, that they might give obedience to their duty. And it is also clear from that sweet and excellent promise, Ezek. 20. 37. And I will cause you to pass under the Rod, and I will bring you into the bond of the Covenant. I say the very great end and design of God in sending Rods, is, that persons may be engaged to their duty.  
The third voice wherewith God presses people to their duty, is by the voice of promises, what is the great voice of the Covenant of promises? It is, give obedience to commanded duties: This is clear, Ezek. 11. 19, 20. And I will give them one heart, and I will put a new spirit within you; And I will take the stony heart out of their flesh, and I will give them an heart of flesh, that they may walk in my statutes, and keep mine ordinances, and do them, etc. As it were, all the great promises of the Covenant have this promise, obey, and ye shall have, it is obedience that leads us to the possession of the promises.  
The fourth voice whereby God presseth persons to the doing of known duties, is, by the voice of all the mercies which we meet with; I say, the voice of them all is this, O give obedience to his commandments: Yea, this is the very language of mercies: All the great things which God hath done to you, what is the scope and end of them all? It is, O will ye come and obey.  
Fifthly, Doth not the great voice of ou● consciences, and of all the convictions which God rooves upon them, do they not say, O give obedience, and obey him with all thy heart, with all thy soul, and with all thy strength?  
There is this last voice whereby God presses people to the doing of known duties, and it is by the voice of all the public Ordinances; what is the great voice of all these preachings which we daily preach unto you, but this, O give obedience to the Commands?  
Now I would say this unto you, O people in Glasgow! hath not God spoken to you by all these voices? Hath he not spoken unto you by mercies? Hath he not spoken unto you by threatenings? by the voice of promises? by the voice of the rod? by the voice of our consciences? and by the voice of public ordinances? Oh! look that the 26. Chapter of Leviticus be not Glasgows plagues! Lord keep this place from Gospel-condemnation. For it is a fearful and dreadful thing to fall in the hands of the living God yet seven times more, yet seven times more, I fear be your plague, Oh▪ what can God do more to us nor he hath done? Have we not pressed this duty upon you that ye would embrace Christ, and that this duty might be your delight! If Christ cannot allure us to give our hearts away to him, (in a manner) he will force us to give our hearts to him. I confess it is sad to slight and disobey the voice of the Rod. God hath two times fearfully shaken the threatening Rod of his wrath over this City of Glasgow in a few years, look that so many menacings of God's Rods be not the forerunner of some sad stroke from the Lord. Now this is ●our duty to be harkening to his voice: this is Christ's first word, and it is his last word, and it 〈◊〉 his best word. O then take him and embrace him! I think there is seven steps of judgement which is like to overtake us, if we harken not ●o his voice: I say, God hath spoken much, ●nd what can he speak more! And what can ●e do more? And what can we do less to him? 〈◊〉 say, all the slighting of these threatenings of God, to you they are the forerunner of these seven remarkable steps of judgement.  
The first step of judgement which ordinarily doth befall slighters and disobeyers of God's ●oice, is, God shall slight their voice when they ●ry unto him: and, oh! is it any wonder that God stop his ear at all our prayers? because, ●s it not known that we stop our ears to this precious invitation and cry which Christ hath ●o us, O take me. Therefore, I say, O give Christ your hearts, and then he will hear your ●oice.  
There is a second step of judgement which ordinarily befalls these who slight these great and precious voices by which God is speaking to us: and it is, Be afraid that at last thou come not to this, that thou shalt have no answer ●rom God; that God shall speak no more unto ●hee; yea, that thou come not to this, that God shall speak his last word unto thee, and have no more to say. I confess, when God goeth from preachings to Rods, it is an evidenc● that we are hard to be persuaded. It is sa● when he makes the Rods our teachers, and w● will not be taught by them; though, I think that were a blessed cross that should make u● come to Christ. I think, Christ must do to us as Abosolom did to Joab, he sent to Joab to com● to him, and he came not; Absolom then set hi● corn fields on fire, so that at last he might come So, I think, Christ must set our corn fields o● fire, that we may be constrained to come to him.  
There is this third step be like of our judgement, and it is this, I fear, that sad and lamentable word is like to befall us, if we continu● to slight this Gospel, Ezek. 21. 5. That all flesh may know that I the Lord have drawn forth my sword out of his sheath, it shall not return any more. Yea, God hath begun to draw the sword of his Justice out of his sheath, and who know● when he will put it up again? Is there any person that hath confidence or persuasion tha● God will quickly sheathe the sword which he hath drawn against us?  
The fourth step of judgement which light● down upon those that the slights the voice o● God's threatening Rod, is that which I think is more sad, Ezek. 21. 11, 12. The sword is sharpness and furbished that it may glitter, and that i● may make a sore slaughter, and that it may b● given into the hand of the slayer: And what know ye but your disobedience to all these voices by which God hath been speaking to you, hath made him to draw his sword, and he is to deliver it into the hand of the slayer? And oh 〈◊〉 who shall be the slayer, into whose hand th● sword shall be delivered?  
There is this, fifthly, which shall be a step of our judgement, if we continue to slight all these voices by which God doth speak to us, and it ●s that word, Ezek. 20. 31. As I live, saith the Lord God, I will not be enquired of by you. I will cease now to have correspondance with you ●ny more.  
There is this sixth step of judgement which may and shall befall us, if we thus go on to ●light all the voices of the Lord to us; and it ●s that word in Ezek. 24. 13. I would have purged thee, and thou wouldst not be purged: thou shalt not be purged any more, till my fury, etc.  
There is this last step of our judgement, which I think, is the cap-stone of all the rest, if we continue in all our slight of the voices by which God speaks to us. By all appearance there shall be one of these two decrees passed in heaven against us. First, either that in Host 4 17. Ephraim is joined to his idols, let him alone. Or, secondly, that decree in Rev. 22. 11. He ●hat is unjust, let him be unjust still, and he which is filthy, let him be filthy still, etc. I say, To day if ye will hear his voice harden not your hearts, as in the day of provocation. Glasgow is yet within speaking terms to God. O! who knows how long it shall be so? Now, if ye will not hear him in the still voice of the Gospel; O! will ye hear him speaking in the whirlwind? There is nothing that will befall us, which will be the cap-stone of our misery, so much as that, when Christ shall come and take his farewell. I think there is few of ●s who are here, who is within sight of Christ; but I am sure there are many here which are within speaking terms to Christ.  
Now, what doth he require and call for a● your hands? Doth not all the promises in th● Covenant say, O come, and take him? Do 〈…〉 not all the Rods and sad dispensations whic● we meet with, say, O come, and take him Doth not all the threatenings in the Law, say unto you, O come, and take him? And doth not al● your convictions of conscience (whereby you need of Christ is discovered) say this unto you, O come, and take him! Are ye not surrounded about with many voices, that cry o● this unto the City, O come, and take him Therefore, O harden not your hearts to thi● pleasant voice. I have only these seven word to speak to you, and I shall close.  
And first, God hath a threefold Rod, where by he maketh himself known to people. First He hath the Rod of his mouth, whereby he makes known his word to us. Secondly, ther● is the Rod of his hand, and that is affliction an● crosses. Thirdly, there is the iron Rod of h 〈…〉 destruction, when God doth utterly destroy that destruction shall not rise up the secon● time. Now God hath been long speaking t● you by the Rod of his mouth, and by the Ro 〈…〉 of his afflictions and crosses; and O, now b● ware lest he come and speak to you by the iro● Rod of destruction! Look that the trea● which is betwixt Christ and you be not broke● O be persuaded to lay hold upon your tim● while it is with you.  
Secondly, I would say this word unto yo● I think the slighting of the sad and lamentabl● threatenings of God, which he hath threatn 〈…〉 and denounced against you, is a sad forerun 〈…〉 of some sad stroke from the Lord. Are the● not many persons which slights threatenings through the want of faith? they believe not that such a threatening is true, and therefore I think it is like that God will preach to your sense before you believe what he now preaches ●o your ear. I say, the day is coming that before the threatenings of God be believed by some of you, he must preach to your sense, and make you to feel that which ye would not believe: And are there not many that will not make use of the threatenings, because they believe the threatenings is not to them? And therefore they ●ake not particular applications of the threatenings to themselves. I confess, I think it were good for every one of us to take home the threatenings to our own bosom.  
Thirdly, some will not take and make use of the threatenings, because they mistake what is ●heir 〈…〉ing. There are some that let Christ threaten them what he will; they are still in the dark, and cry out, O what doth Christ mean ●y this threatening? This is clear from the practise of the Jews, John 7. 33, 34. compared with the 35. and 36. verses: Christ threatens them with this; Yet a little while I am ●ith you, and then I go unto him that sent me. Ye 〈…〉 all seek me, and shall not find me: and where I 〈◊〉, thither ye cannot come. Now, what hin●ers them to make application of this threatening? It is in vers. 35, 36. What manner of say 〈…〉 is this that he said, Ye shall seek me, and shall 〈◊〉 find me: and where I am, thither ye cannot 〈…〉 me? Will he go unto the dispersed amongst the lentils, and teach the Gentiles? So they know ●ot the meaning of the threatening, and that 〈…〉 dear them to apply it.  
The fourth reason why many persons make not applications of the threatenings, and it i● ignorance of their own condition. Some persons will be living under such a sin, and yet whe● that sin is threatened, they will not apply it, because they know not their sin. Are there no some persons, that will not take a threatening for their worldly-mindedness, because they c 〈…〉 their worldly-mindedness, frugality? Ar● there not some persons, that when a Minis 〈…〉 threatens against presumption, they will not tak● with it, because they think their presumption, faith and confidence? And are there no● many things threatened against hypocrisy, an● few of them applied, and this is because we● think our hypocrisy sincerity?  
Fifthly, this mars the application of threatenings to many, because God hath a mind to destroy them; therefore they do not apply threatenings: That is a terrible word which is spoken of the sons of Eli, in 1 Sam. 2. 25. Notwithstanding they harkened not unto the voice 〈◊〉 their father, because the Lord would slay the● Some, God hath a mind to destroy, and therefore they do not apply threatenings.  
There is this sixth ground why persons w 〈…〉 not make application of threatenings, and it 〈◊〉 because ordinarily some persons are possess 〈…〉 with high thoughts of themselves, and to● much self-love. There is nothing mars the application of threatenings so much as self-love we have no will to believe any sad thin● against ourselves.  
Lastly, there is this which mars the application of threatenings, and it is our not knowing what a sad and sinful thing it is to, slight 〈◊〉 〈…〉 t apply threatenings. I confess, I think it is 〈◊〉 question that is hard to determine, whether ●he slighting of promises, or the slighting of commands, or the slighting of threatenings, be the greatest sin? But I am sure of this, our slighting of threatenings, is the rise of 〈◊〉 slighting of promises, and likewise the rise of our slighting of commands. Now I shall say no more: O that ye were persuaded to hearken ●o God, that Christ might not be provoked to depart from you, and to take his farewell. And to him who is able to help you to hold him till the breaking of the day, we desire to give praise.   

SERMON IX.  Micah 6. 9 The Lord's 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 not much though a Christian be put in a furnace hot seven times more than ordinary, if one in the form and likeness of the Son of man ●alk up and down with him in the furnace. Is it ●ot Christ's presence which makes a wilderness ●ike the garden of the Lord? Is it not Christ's presence which makes afflictions pleasant? Is 〈◊〉 not Christ's presence which makes a crown of ●horns a crown of joy? Is it not Christ's pre●ence which makes heaven pleasant? And must 〈◊〉 not be Christ's presence that must make earth pleasant also? I confess, disertion under the cross is one of the most sad and afflicting dispensations which a Christian can meet with: bu● however, ere long there will be a blessed exchange of cups; that in stead of the cup of bitterness, which is presented to a Christian t● drink (while he is here below) he shall have 〈◊〉 cup of the eternal consolations that is above presented to him from the hand of the Lord.  
I think a Christian may be poor in possession, but rich in hope. I think a Christian may no● have much, as to his sensible enjoyments, bu● may he not cast up his eyes unto the eternal inheritance, and cry out, yonder is my portion, i● that land are my lines cast. There are these fou● things that I would say unto you before I com● to the words.  
The first thing which I would have you taking notice of, is this, there are three things which a Christian may meet with which ar● unspeakable. First, sometimes a Christian may meet with an unspeakable sorrow so that he cannot make language of it, because of the anxiety of his heart, but is forced to cry out tha● word, my stroke is heavier than my groaning. Secondly, A Christian may meet with an unspeakable mercy, he may meet with such a mercy and token of love from the hand of the Lord, that i● he were put to it, he could not make languag 〈…〉 of it, he could say no more to the commendation of his mercy but this, What shall I sa● more? he hath spoken it, and himself hath done it.  
Thirdly, A Christian may meet with an unspeakable joy, he may be brought to that cas● and condition that he cannot make language o● his joy, according to that word, 1 Pet. 1. 8 Believing ye rejoice with joy unspeakable and ful● of glory.  
Secondly, I would have you taking notice of this, that it is exceeding much of the concernment of a Christian to believe and close with this truth, that there is not a grain weight of affliction in his cup, which infinite wisdom doth not think fit should be there, and which infinite love did not put there: To know and rest upon this, that infinite wisdom and infinite love was ●t the mixing of the cup, (and his tender heart will carve no more out to us than we are able ●o hear) this is an help to patience.  
Thirdly, I would have you taking notice of this, I think there are some Christians that is forced to bless God more for their crosses than for their mercies, & that they have been forced 〈◊〉 their darkest nights to cry out, It is good for me that I have been afflicted.  
There is this fourthly which I would have you taking notice of, that the cross of a Christian, it hath two faces, an outward face, and 〈◊〉 inward face, and the outward face of the ●●osse seems oftentimes the most unpleasant, ●ut O if a Christian could win to see the inside of his cross, He might sit down by the River of Babel, and there pen songs of praise to God, even praise for this that he hath been afflicted; O it is comfortable to the Christian that Christ hath gone to heaven by the way of the cross, that his blessed feet hath trodden that way, and that his precious lips hath drunk of that cup.  
But to come to the words, we told you, that there was five things in the words to be considered. First, that here was an excellent ex●ortation given to the people of Israel and Samariah, which in short is this, Hear the voice ●f the rod, and who hath appointed it; and from this exhortation ye may take notice of these five things. First, That every cross and sad dispensation which a Christian meets with, it hath a voice and language in it, therefore says he hear the voice of the rod, as if he had said, take notice what the Rod says, and what it calls for from you. The second thing to take notice of from this command and exhortation is this, that it is the duty of a Christian to observe & give obedience unto what the Rod speaks a● calls for; therefore is the command given forth hear the voice of the rod. The third thing that we take notice of from this command is, that there is a great unwillingness in persons to hear what the Rod speaks, and therefore the command is put home, hear the voice of the rod. Fourthly take notice of this, that the voice of the Rod, and the voice of him that hath appointed it, are one and the same very thing therefore these two are knit together, hear the voice of the rod, and of him who hath appointed it. There is this lastly which we would have you taking notice of from this command and exhortation. It is a great point of spiritual widsom for a Christian to take up and hear the voice of the Rod, therefore it is said, the man of wisdom shall see thy Name. It is not every man that can take up what the Rod speaks, it is only the man that is endued with much heavenly wisdom from God.  
Now as for the first thing that we spoke from the words, viz. That every rod which a Christian meets with, it hath a voice in it. Before I speak to this, I would have you to take along these considerations.  
First, It is a singular and most remarkable step 〈…〉 he good will of God, when he doth manifest the ●eaning of a rod to a person or a people. Job ●3. 16. He openeth the ears of men, and sealeth ●heir instruction, which is brought in as a singular favour from God, that is, he makes them ●o know what the rod speaks, Elihu puts such 〈◊〉 note of mercy upon this, that he thinks it 〈◊〉 〈…〉 p to delivery from the rod, He delivers the ●oor from affliction, how is this, that he opens their ●ars, and seals their instruction? it is, when God makes a person to take up the meaning of the Rod, for when he makes them to understand ●he voice of the Rod, it is half a delivery from ●he Rod, do you not know this, that when the 〈…〉 se of a disease is known it is half healed? So when the end that God hath in sending rods, is known and taken up, we may say it i● half removed.  
Secondly, The Christians of old hath taken much pains to know the voice of the Rods that they meet with, as i● clear from, 2 Sam. 21. 1● where the land of Israel being three years under famine, David went and enquired the cause of that Rod, and it is likewise clear from Job. 7. 20. where Job is exceeding desirous to know why God set him up at a mark for his arrows, and that he was become a burden to himself.  
Thirdly, We would have you to take notice of this, that it is exceeding anxious for a tender Christian to be under a silent Rod, to be under such a dispensation that he knows not the language of it, this is clear in Job 3. 23. where Job makes this the capestone of his sorrow, that his way was hid, that is, he knew not what was the reason of Gods contending with him after such a way, as likewise it is clear in Job 10, 2● where Job is put to propose that question to God, Show me wherefore thou contendest with me?  
The fourth Consideration, that we would have you taking along with you, is this, It 〈◊〉 exceeding hard for a Christian to profit by a Rod till once he take up the meaning of it, and I shall give you these three grounds, why it is so hard for a Christian to profit by a Rod till he know the voice and meaning of it: First, Because it is hard for a Christian to win to submission to the Rod, till he know the voice of it, it is the knowledge of the meaning of the Rod that makes a Christian cry out, I was dumb and opened not my mouth: Secondly, Because as long as the meaning of the Rod is hid from a Christian, he knoweth not what remedy to go about to deliver himself from that Rod, but when he knoweth the reason of Gods contending with him, he hath a clear way before him how to win out from the cross. Thirdly, This is the reason why a Christian cannot profit by the Rod till he know the voice and meaning of it; he cannot win to a solid closing with this ●ruth, that God is in the Rod, till he win to ●he knowledge of the voice of the Rod in some measure; there is nothing will help a Christian more to cry out, God is in the Rod, than this, his knowing the reason of Gods contending with him.  
There is this fifth Consideration that we would propose, a Christian may be long under a Rod before he know the voice and language of it; we conceive this is clear in 2 Sam. 21. 〈◊〉, 2. where the land of Israel is under three years' famine before David could take up the reason of Gods contending with them: It is not to be supposed but David had made frequent supplications to God for understanding the meaning of that Rod, and yet there are three years interveening before he can know it.  
The last Consideration that we would propose unto you, When a Christian wins to take up the voice and language of the Rod, he ought not to delay, but presently go about and answer it, this is clear in the practice of David, when he knew the reason of Gods contending with him he immediately sets about to remove it. I confess it is a fault amongst many, they are more desirous to have their crosses removed then to have their crosses sanctified unto them; some prayeth to have the bitterness out of the cross, more than to have the bittenesse of 〈◊〉 removed out of the cross.  
Now in speaking to the first thing in the words, viz. That every Rod and Dispensation of God hath a voice and language in it: I shall speak a little to these four things. First, How a Christian may win ●o take up the meaning of the Rod in particular afflictions. Secondly, I would speak a little to some mistakes in taking up the voice and language of such a Rod and afflicting dispensation. Thirdly, I would speak to this, how a Christian may be helped to give obedience to the voice of the Rod. Fourthly, I shall speak a little to eight or nine special voices which the Rod oftentimes hath; As for the first of these, viz. how a Christian may win to take up the meaning of the Rod and sad Dispensation, I shall prescribe unto you these six ways.  
First, Be making serious application to the throne of grace, that God would give you light concerning such a Rod; This is remarkably clear in that instance in Gen. 25. 22. where Rebecca being under such a particular Rod, and she knew not God's way in it, therefore she went and enquired of the Lord, and she received a particular and distinct answer to her case; and it is also clear in the practice of David, 2 Sam. 21. 1. Israel being under a Rod of famine, David went and enquired of the Lord concerning the meaning of it, and he met with a distinct answer: And this is likewise clear in Job. 10. 2. where Job being in the dark, concerning the meaning of the Rod, he desires that God would show him wherefore he contends with him. I will tell you seven sad cases which a Christian may be put to, of which Christ is an excellent resolver: The first case which a Christian may be put to, which Christ hath exceeding good skill to resolve, and it is that, Song 1. 7. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flocks to rest at noon, etc. When a Christian knoweth not where Christ is feeding, to go to him, he will sweetly resolve that question, for ye may know this, a Christian may be brought to these two steps of disertion. First, Christ may be gone, and secondly, ye know not in all the world where to find him, as in Joh. 20. 13. in that instance of Mary, and in Job 23. 3. Job hath not only lost God, but also he knoweth not where to find him. The second case which Christ hath exceeding good skill to resolve, is this, Who is the Lord that I may believe in him? That case or question which the blind man was put to, Joh. 9 36. O will not Christ sweetly resolve that question, Is there any person that hath this question, Who is Christ that I may believe in him? The third case or question which Christ hath exceeding good skill to resolve, Good Master, what shall I do to inherit eternal life? Is there any here that is put to that question? go to Christ, and he can sweetly solve it you. The fourth question which Christ can best resolve, is that question which Paul had, What wilt thou have me to do? The fifth case in which it is best to go to Christ to get it resolved, when a person is brought to this straight, I know not the mind of the Lord, go to God and humbly ask, O why am I thus? There is this sixth case, and it is Job 7. 20. I have sinned, and what shall I do to thee, O thou preserver of men? When thou art put to this case, Christ can answer it sweetly thus, Only acknowledge thy iniquity. The last case which Christ can sweetly resolve, is in the word before the Text, Wherewith shall I come before the Lord? If thou be put to this question, no answer can be given unto it but this, The sacrifices of the Lord are a broken a contrite heart. Now this is the first way how a Christian may win to know the voice and meaning of the Rod, even to make serious supplication to God that he would make known to them his Name.  
There is this second way, by which a Christian may win to know the voice and meaning of the Rod, if the Rod was timed to thee when thy heart was under much distance from God, that probably is the meaning of the Rod, It is good for thee to draw near to God; or if the Rod be timed unto a Christian when he is much taken up in pursuit after the things of the world, and if thy Rod tryst thee when thou art under much formality in going about duties. then by all appearance that is the voice of the Rod to thee, to stir up thyself to take hold on God: So if a Christian would win to know the meaning of a Rod, let him compare his present frame with the timing of the Rod unto him.  
The third way how a Christian may win to know the voice and meaning of the Rod, is by reflecting on the manner and circumstances of the Rod; for this is certain, the sins of a people or person may be engraven on the Rod in very legible letters, so that he that runs may read them: There are sometimes that the Rod doth preach our sins so plainly, that we need not to interpret it; this is clear, Judges 1. 6, 7. there is such a relation betwixt Adoni-bezek's judgement, and his sin, that he might read his judgements, as he did his sins in his stroke; saith he, Threescore and ten Kings having their thumbs and their great toes cut off, gathered their meat under my table; as I have done, so God hath requited me, etc. For now was he taken prisoner, and his thumbs and great toes cut off: and it is clear from that word that Solomon hath, Prov. 21. 13. He that stoppeth his ear at the cry of the poor, he shall cry, and God shall not hear him. Zach. 7. 13. Therefore it is come to pass that as he cried and they would not hear, so they cried and I would not hear, saith the Lord of hosts: Where ye may see a divine proportion and analogy betwixt the Rod and the sin.  
The fourth way how a Christian may win to know the voice and meaning of the Rod, and it is by observing what hath been the mind of the Lord, and what he called for from his people in Scripture, when they were put under such a Rod and anxious dispensation: Search what was God's mind to the godly in Scripture under such a Rod, and by all appearance it is yet his mind in the same cross, according to that general rule, Rom. 15. 4. For whatsoever things were written afore-time were written for our learning, that we through patience and comfort of the Scriptures might have hope.  
The fifth way for a Christian to win to know the meaning of the Rod, is to be much in observing the circumstances of the Rod, there may be circumstances in a Rod by which a Christian may win to exceeding much light concerning what is the Lords mind by such a Rod: It is known the observing of the circumstances of a Rod will help a Christian to these three things. First, That such a Rod is from the hand of the Lord. Secondly, That God in the midst of wrath remembreth mercy. Thirdly, It will help a Christian to know the voice and language of the Rod, sometimes in the cross itself, a Christian cannot read love, and yet in the circumstances of the cross he may win to read very much love.  
There is this sixth and last way how a Christian may win to the knowledge of the voice and meaning of the Rod, and it is to be considering that all the Rods and dispensations which a Christian meets with, hath one of these three ends. First, The Rod is either sent to a Christian that he may mortify his predominant idols. Or, secondly, for exercise of his predominant grace. Or else thirdly, that he may be put to the exercise of that which ought to be his predominant duty: These are voices and languages of the cross which a Christian meets with. And I would only by the way say these two things to you. First, It is easier to bear a Rod patiently which is for the trial and exercise of our predominant grace, than to bear a Rod patiently which is for the mortifying of our predominant idols, there is no Rod which a Christian can bear worse, than the Rod which strikes at the root of his predominant idols; so a proud man he can bear any cross better nor reproach, and a worldly minded man can bear any cross better than poverty, so the cross which stands in direct opposition to our predominant idols, we have great difficulty to bring our hearts to a patient submission under it, are there not many that when their idols are stricken, they cry out with that man in Judg. 18. 24. They have taken away my gods, and what have I more? Is it not certain that when God strikes sometimes at the root of our predominant idols, we cry out with Jonah, That it is better for me to die, than to live? Though I may say, the cross which we have least will to meet with, is ordinarily best for us: For (if so we may speak) our will and our well are seldom or never knit together; but precious Christ, his will and our well are oftentimes knit together. Secondly, I would say this by the way, There are ordinarily some Analogy betwixt our cross and our sin, if the Egyptians did kill all the male children of the Israelites by casting them into the River, God doth likewise kill all the first born into the land of Egypt, and if Nadab and Abih● offer strange fire upon God's altar, he will consume them with fire from heaven; and if the Sodomites be taken up with the fire of lust, God will bring down fire from heaven and consume them.  
Now the second thing which we promised to speak a little unto, was to some mistakes which Christians have concerning the meaning of the Rod.  
And first, many thinks (indeed) the cross speaks wrath when it speaks love, and some when they cannot read love in the hand of God, they think it is impossible to read love in his heart, some thinks that love and the Rod cannot be together at all: I say, God may never love a person more nor when he is correcting him. But first, I would say to a person under that mistake, we never know by any of these things whether love or hatred belongs to the person that is afflicted; For all things happen alike to all, as it happens to the fool, so happens it to the wise man, to the righteous even as to the wicked. Secondly, I would say this to the believer that is under this mistake, he reads wrong that reads wrath only upon the cross, for it is certain, love is written in dark characters upon it, and the spiritual man he may read them: Hence it is Heb. 12. 5, 6. We are commanded to remember the exhortation th●● speaks unto us, as unto sons: My son, despise not thou the chastenings of the Lord, nor faint when thou art rebuked of him, for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.  
The second mistake concerning the meaning of the cross, is, some thinks God can never answer their prayers so long as he is plaguing them, according to that strange divinity, Job 9 16. If I had called, and he had answered me, yet would I not believe that he had harkened unto my voice. So this is the mistake, all the answer of their prayers are nothing, if God be contending with them.  
The third great mistake concerning the meaning of the Rod, is when persons begins to dispute their interest when they meet with such a Rod and sad dispensation, and when they do not (indeed) see what is the reason of Gods contending with them: When he puts them in the furnace, presently to fit down and reject their confidence, and cast away their hope, this is certainly a great mistake of the meaning of the Rod.  
The fourth great mistake of the voice and language of God's threatening Rod, is for a person to think Religion but van●iy and an empty thing under the cross, 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 cries 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 ways of godliness under the cross.  
There is this fifth mistake under the cross, 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 God's 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 calls 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 entreat 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 spiritual 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 trial and exercise of his grace, but he would take it cheerfully 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 trial of thy predominant grace, & for the exercise of it, then, I say, consider this, that the trial 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 immediately errected for the trial 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 cross call for the exercise of faith, or if the cross call for the exercise of prayer, than I say, remove all things which may be impediments to hinder thee from the exercise thereof, or from the exercise of ●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 lustre 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 directions how a Christian should carry himself under a silent Rod.  
First, he would know God to be just, though he 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 we cannot hear the voice of it; but oftentimes the silence of the rod is from this, that we know not the voice of it, and we hear it not though he speak to us in an ●●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, show 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 cross 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 confess 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 he will guide the blind in the way that they know not; sometimes it is better for us to have dumb and silent crosses than to have a speaking cross.  
The fourth direction, The Christian would study to bring his heart to a tender and spiritual frame; for sometimes our not understanding the voice of the Rod, it is because we are no● spiritual.  
Lastly, I would give this direction to the Christian who is under a dark and silent cross, 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 cross! I confess the devil will tell you a false meaning of a cross, he can interpret the language of a cross after another way th●● God doth interpret it.  
Now being to choose our discourse, I shall name these eight or nine Observations concerning the cross, which I would have you taking notice of.  
First, When a Christian doth first meet with a cross, he may be patient and submissive under it, and yet if the thread of the affliction be spun out to any length, he may turn impatient. I confess it is not much the first day that the cross meets with us to be patient; but let the cross lie on us, than we will cry out, why is it that God deals thus with me? this i● clear in the practice of Job, when first he met with the cross 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 cross lie a little while on Job, than 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, than we will be impatient.  
The second Observation which we would have you to take notice of concerning the cross, There are five sorts of blasphemy which one that is under a cross may fall into. First, He may fall into that blasphemy of calling God unjust, according to that word, Ezek. 18. 25. Yet ye say the way of the Lord is not equal, etc. 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 we not think that God is not half so good as his word under the cross? The third sort of blasphemy is, when we 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 incurable. Sometimes when we are under the cross, we think it is above God's power to set us free from it. The fourth sort of blasphemy which a man may have under the cross, and that is, when he chargeth God with chang●blenesse, I think Christians under the ●rosse, are like men first going to Sea, when ●hey go first out from the Haven or by a Rock, they think that they are standing still, bu● the land beside them is moving, stirring; so when first we come under the cross, we think God is changeable, but we are still the same. The fifth sort of blasphemy which one may have under the cross, and that is, when he chargeth God with forgetfulness; you know that forgetfulness is the property of an ingrate man and O if you call God ingrate or unthankful you may call him any thing, I confess, I thin● Christ forgets nothing of a Christian but hi● wrongs.  
The third Observation concerning the cross is this, It is a speaking evidence of the want of Sonlike frame, if the cross do hinder us in th● exercise of duties, I confess little proficing u●der the cross, speaks this much, that either w● are not sons, or have not a sonlike 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 gi●● you concerning the cross, is this, there are fo 〈…〉 things which a Christian would take up concerning his cross. First, He would take up 〈◊〉 speakable wisdom in his cross. Secondly, 〈◊〉 would take up unspeakable love therein Thirdly, He would take up unspeakable justi 〈…〉 and holiness in his cross: And fourthly, 〈◊〉 would take up these great advantages that fl●●eth to him from the spiritual usemaking 〈◊〉 his cross. Some Christians, they can read w 〈…〉 dom, justice and holiness on a cross, befo●● they can read love upon it, but however it good to take up all these four in the crosse●, and did dispensations which you meet with.  
There is this fifthly which I would say concerning the cross, there is not a cross 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 suffer 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 wol●●ikewise win to patience under the cross.  
The sixth Observation concerning the cross, ●●ere are some peaceable fruits of righteousness that redounds to a Christian which is ●ightly exercised under the cross, Heb. 12. ●1. Now no chastening for the present seems to be 〈◊〉, but grievous, nevertheless it yieldeth the ●●aceable fruits of righteousness unto them which 〈◊〉 exercised thereby. I say sometimes the Rod 〈◊〉 a Christian is like Aaron's Rod, it will ●●ud ●●d blossom in a night and bring forth plea●●●t fruit.  
The seventh Observation is, the most ●●re enjoyments of a Christian are trysted to the ●●e of his being under the cross, When was that Jacob saw the Angels of God descending 〈◊〉 ascending upon that ladder? was it northern he was forced to lie in the open field? ●●en was it that these three Children saw Christ ●●he likeness of the Son of man? was it not ●hen they were in the furnace, when it was not seven time●●ore than ordinary? When was it that John g●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 cross: According to that word of the Psalmist, To the righteous there ariseth light in darkness.  
The eight Observation that we would propose concerning the cross, Oftentimes God tristes joy to a Christian under the cross, when a Christian is beginning to lose his hope, and all things (as it were) growing dark about him then doth sight arise unto him: According to that wonderful and strange expression, Zech▪ 14. 7. At the Evening time it shall be light, when 〈…〉 there is more appearance of darkness coming on Yea, even at that time it shall be light; Is 〈◊〉 not certain, a Christian hath been sitting dow● at the midnight of his afflictions, crying ou● My hope and my strength is perished from th● Lord, and yet the Lord hath said to him eve● by his dispensations, thou art a liar? have w 〈…〉 not sometimes been casting away our hope, a●● the Lord hath loosed our bonds, and we hav● been as Peter when he was loosed from his pr●son, we have been as though we had seen a v●sion?  
Lastly, I would say this to commend the cros● there are strange expressions in the Scripture that may make out to a Christian that the cross is not such a thing as many takes it to be. The first expression is in that word, James 1. 2. My brethren count it all joy when ye fall into divers temptations. There are two things in that expression, which may make it strange. First, A Christian should count it all joy: It had not been so strange if he had said, count it joy or rejoice when you are afflicted, but O that is strange! Count it all joy when you are afflicted. That which secondly makes it strange, Count it all joy when you fall into divers temptations, that is, rejoice ay more and more when you meet with many crosses. There is this strange expression which may commend the cross, and it is that word, Job 5. 17. Happy is the man whom God correcteth, etc. There is very much happiness in such a lot and dispensation: Some of us thinks there is no people so cursed, as these who are afflicted; But I say, a Christians afflictions are no small mercies and blessings. The third strange expression which may commend the cross, Job 5. 22. At destruction and ●amine shalt thou laugh, etc. Not to have a sad look (as it were) for all the crosses and afflictions that may come. The fourth strange expression which may commend the cross, is that word, Rom. 5. 3. We glory in tribulation, etc. The last expression which may commend 〈…〉 t, and it is the glorious ends that waits upon these persons which is exercised under the cross: According to that word, Jam. 1. 10. Blessed is the man that endureth temptations, for ●hen he is tried, he shall have the crown of life, I say let a Christian comfort himself in this, That in 〈◊〉 evils he will deliver him, and in seven no 〈…〉 〈◊〉 shall come near him: Let a Christian be p●● to ●ever so much afflicton, let him comfo 〈…〉 himself with this, that his Saviour was put 〈◊〉 walk up and down in the earth, and had 〈◊〉 whereas to lay his head, and let him likewise comfort himself with this, that the day is coming, when he shall enter into those glorious and excellent habitations; what is the cros● of Christians? Is there not much in heaven 〈◊〉 comfort them against their crosses? I shall no● say much to press Christian-submission und●● the cross! I think it is more suitable to be e●quiring after duty under a cross, than to 〈◊〉 enquiring how to escape out from under it? 〈◊〉 is good to put all in Christ's hand, concerning the cross, the manner of it, and the lengthening 〈◊〉 it, and also the outgate from under it. No 〈…〉 〈◊〉 〈◊〉 who is able to make all things work t●●●ther for the best (even afflictions) unto h 〈…〉 ●●ople, we desire to give praise.   
FINIS.