lye much with himselfe A Christian hath of all others the greatest businesse and this lies in many places in heaven in the Church in the Family in the Closet c. and though God set him his worke and give abilities to doe it yet in regard of the transacting and perfecting this worke it hath speciall and primary relation to a mans selfe and specially to that part of a mans sâ—lfe which wee call the Inner man as his minde and thoughts wil and affections and Conscience God being a Spirit with whom our principal businesse lieth and the service being Spirituall in which we are to addresse our selves unto him it s the ordering and managing of our spirits that lyeth upon us as the chiefest of our imployment See it in some Instances First in the great businesse of Repentance and turning to God we shall finde this in Scripture to be called a Luk. 24 1â— A comming to a mans selfe To make this farther to appeare let us take the whole order and course of this worke It pleaseth the Lord at some time of a mans life such an one whom he purposeth to save by the Ministery of the Word together with the helpe of the Spirit to meet in his way to Hell where there is discovered unto him the vilenesse and horriblenesse of his sinnes and the fearefull estate the sinner is cast into by reason of these The conscience is now a wakened the books are opened hee sees sinne clearely and is convinced of them so that he cannot shift hee cannot deny them his thoughts also beginne to be troubled and to beat one against another with unsavory perturbations finding all is not well he goes alone by himselfe begins to search reads his sinnes as in a story his conscience tels him I am sent unto thee with heavy tydings and one messenger followes another to tell him of his lost and condemned estate b Dan. 5.27 To thee be it spoken thou art weighed in the ballance and found too light these be thy sinnes and these will be thy sorrowes Being thus perplexed he begins to cast about and to consider what way hee were best to take to extricate and unwind himselfe out of these Mazes and Labyrinths of sinne and misery He lookes upward and sees heaven shut against him he lookes downward and findes hell opened for him he lookes round about him and sees no helpe in any creature men or Angels he lookes into himselfe and findes innumerable sinnes coÌ„passing him about which stare upon him and having every one as it were a chain in their hands they are binding him hand and foot to cast him into utter darknesse Being cast into these great streights such thoughts beginne to rise in his minde God being mercifull to him Is there not mercy with the most High Will hee cast off any poore sinner that comes unto him And therfore resolves and saith Sure c Luk 15.18 I will arise and goe and I will say to the Lord I have sinned against heaven and before thee who can tell but the Lord may shew mercy to as great a sinner as I am He comes therfore and casts himselfe downe before the Throne of grace and saith d Iob 7.20 What shall I say unto thee O thou preserver of men I have no arguments to plead no excuses to make no reasons to defend my selfe withall my sighes are my best Apologies and my teares are my best arguments O that thou wouldest pitty O that thou wouldst spare O that thou wouldst have mercy upon a poore worme a wretched and forlorne sinner Thus all alone he humbleth himselfe hee e Psal 32.5 confesseth his sinnes and spreadeth them before the Lord f Eze. 20.43 loathing himselfe in his owne sight g Luk. 15.21 accuseth himselfe h 1 Cor. 11.31 iudgeth himselfe worthy to be destroied He now beholds i Iohn 3.14 Christ lifted up to him as the brazen Serpent in the wildernesse which he sees with his own eyes embraceth with the armes of his owne faith applyes him to himselfe for his owne everlasting comfort And thus his sinnes pursue him to the Sacrifice of Christ to this City of refuge giving him no rest till Christ speake peace to his soule and all this is done by a man with himselfe Secondly as it is thus in regard of Initiall Repentance so is it in regard of renewed Repentance when a man falls into sinne after calling to get up againe and recover the businesse lies with a mans k Psal 4.4 selfe Thus we l 1 Kin. 8.47 read in 1 King 8.47 When Gods people are carryed captive into their Enemies Land the promise is that yet if they shall bethinke themselves and repent and make supplications c. then God would heare them He speakes it of renewed Repentance of them who are already Gods people and this hee cals a bethinking themselves or a bringing backe a mans heart a going downe into a mans selfe and answerable to this is the other expression in the same Chapter ver 36. When they shall know every man that is particularly the soare and plague of his owne heart Thus also Levit. 16.29 the children of Israel were to afflict their soules and to make bitter to themselves the remembrance of former sinnes they were m Eze. 16.62 63 36.31 voluntarily to cast themselves into heavinesse so Peter n Luk. 22.32 went out by himselfe and wept bitterly As it is with a man in times of taking Physicke to recover health hee betakes himselfe to his chamber takes the potion prescribed and is contented to be pained and made sicke So in this Repentance which is Spirituall Physicke the worke lyes by ones selfe as it is in Zach. 12.11 They went apart the Land shall mourne every Family apart and their wives apart Thus wee see it in the businesse of Repentance It is the same also in the work of Mortification How doth it lye with a mans selfe as the severall phrases in Scripture pointing to this import when a man is to o Grandis virtutis est tecum pugnare quotidie etinclusum hostem centum oculis observare Hieron ad Fur. fall out with himselfe and to have great p 2 Cor. 7.11 indignation against himselfe to q Gal. 5.24 crucifie his lusts and corruptions to r Mat. 18.8 cut off as it were the parts and members of ones owne body as to pull out our eyes to cut off foot or hand to Å¿ 1 Cor. 9.27 keepe under the body to t Mat. 8.34 deny a mans selfe all which seeme terrible and bloody words to corrupt nature and carnal reason yet about this must a Christian be exercised and that by himselfe Againe when feares and doubts rise in that great and weighty matter whether we have any part or right in Christ or no this question must be resolved by u 2 Cor. 13.5 proving and trying a mans owne selfe by a private search
at the Throne of grace whose ayme and end was meerly thy profiting And thus beseeching the Lord in mercy to guide us with the Spirit of wisdome and meekenesse in writing and reading that we may be able to give up a comfortable account of both in the great day of our reckonings I rest Thine in the Lord Iesus Christ H. WHITFELD The Contents of the severall Chapters of this Treatise CHAP. 1. THe Coherence and resolution of the Text. page 1 CHAP. 2. That Gods people doe charge themselves with more secret sins than any else doe p. 13 CHAP. 3. How Gods children should seeke unto God in evill times when he gives tokens of his displeasure p. 29 CHAP. 4. That the worke of a Christian in respect of a spirituall estate lyes most with himselfe p. 39 CHAP. 5. About this Christian duty of stirring up our selves and what it is to stirre up ones selfe in Christian duties p. 66 CHAP. 6. What the maine duties are about which we are to stirre up our selves p. 73 Section 1. Of stirring up our selves in the most weighty businesse of our owne and others salvation p. 74 Sect. 2. Of stirring up our selves against our owne sins p. 89 Sect. 3. Of stirring up our selves against the sinnes of others p. 94 Sect. 4. Of stirring up our selves when we come to God in prayer for our selves p. 99 Sect. 5. Of stirring up our selves when we come to pray for others p. 102 Sect. 6. Of stirring up our selves in praysing God p. 106 Sect. 7. Of stirring up our selves in standing for God and his honour p. 109 Sect. 8. About stirring up our selves in the reading hearing of Gods holy Word p. 116 Sect. 9. About stirring up our selves in Meditation p. 122 Sect. 10. Of stirring up our selves in sanctifying the Lords day p. 129 Sect. 11. Of stirring up our selves in our partaking of the Sacraments p. 131 Sect. 12. How to stirre up our selves in laying hold on the Promises p. 138 Sect. 13. Of stirring up our selves in the duties of love and mercy p. 151 Sect. 14. Of stirring up our selves in regard of our Christian race p. 154 Sect. 15. How we are to stirre up our selves when our last end approacheth p. 157 CHAP. 7. Shewing the grounds of this Duty of stirring up our selves p. 164 CHAP. 8. Where the doctrin of stirring up our selves is applyed in the severall uses of it p. 170 CHAP. 9. Shewing some Motives unto this duty of stirring up our selves p. 204 CHAP. 10. Shewing some Rules and Meanes by which we might attaine to this stirringnesse of heart p. 217 SOME HELPES TO STIR UP TO CHRISTIAN DVTIES ISA. 64.7 And there is none that calleth upon thy Name that stirreth up himselfe to take hold on thee CHAP. I. The Coherence and Resolution of the Text. THese words are part of a Confession and Confession part of a prayer which the Prophet poures out unto God upon occasion of the sad and desolate estate of the Church of God to be caused by the Caldeans which the Prophet foreseeing in spirit speaketh of it as present For it may appeare by the sad expostulation which the Prophet maketh with God in the latter end of the former Chapter that God had given up his people to the errour of their wales and to the hardnesse of their hearts and which much aggravated their misery and calamity God had taken away the meanes of their Reformation which were the holy Ordinances of his Worship by giving up his Sanctuary to be trodden downe of the Adversaries so that now they were overwhelmed both with Spirituall and outward Iudgements together inward desertions and outward desolations both of Church and Common-wealth Chap. 63. vers 17 18. Now looke as when the Cisternes are dry and the Conduit-pipes are broken men are wont to have recourse to the Fountaine for supply of living water so in this dry and dead estate of the Church when the wayes of Gods people were foule and their hearts worse and themselves left destitute of all meanes of redresse and succour the Prophet looketh up to God in heaven and because the succour they stood in need of was a work of great power and glory hee bursteth forth into a vehement and earnest prayer calling unto God to come out of heaven to worke their Salvation and Redemption for them with his mighty and glorious power Oh saith hee that thou wouldest rent the heavens and come downe that the mountaines might flow downe at thy presence meaning that God would suddenly and strongly shew forth the might of his glorious power in their behalfe that so those mountaines of difficulties which hindered their deliverance and restitution might be removed or at leastwise melt and give way to them v. 1. Now this prayer of the Prophet which taketh up this whole Chapter consisteth of three principall parts 1. Of a Petition vers 1. to the 5. 2. Of a Confession vers 5 6 7. 3. Of a Deprecation vers 8. to the 12. which endeth the Chapter In the Petition which is the first part of the prayer the Prophet earnestly provoketh God to manifest his glorious power and fierce wrath against their adversaries his glorious power is expressed vers 1. That hee renting the heavens and comming downe the mountaines might flow at his presence His fierce wrath vers 2. That as when melting fire burneth the fire causeth the water to boyle So the fire of Gods wrath burning against their adversaries as drosse though mountaines of drosse yet they might boyle and melt and wast away This petition the Prophet worketh upon God with an holy and spirituall wrastling by a threefold argument 1. From the glory of Gods great Name that so hee might make his Name knowne to his Adversaries and the Nations might tremble at his presence Vers 2. 2. From the ancient terrible and glorious power which God shewed forth in their deliverance out of Egypt and in the promulgation of the Law vers 3. When thou diddâ—st saith he terrible things which we looked not for thou cammest down the Mountaines flowed at thy presence 3. From the unspeakeable unconceiveable riches of the grace of the Gospell which from the beginning God hath prepared for his people that wait for him vers 4. and so the Apostle expoundeth the place 1 Cor. 2.9 The second part of this Chapter and of the Prophets prayer is the Confession that he maketh and that of two things 1. Of Gods readinesse to shew mercy vers 5. 2. Of their unpreparednesse to receive mercy in respect of any desert of their owne vers 5 6 7. Gods readinesse to shew mercy is expressed in the beginning of the fifth verse Thou meetest him that reioyceth and worketh righteousnesse those that remember thee in thy wayes Their unpreparednesse to receive mercy is expressed first generally and then particularly Generally in regard of their sinnes and of Gods just displeasure against them for their sinnes in the next words which yet he qualifieth with
hope of salvation by the continuance and constancy of Gods wayes of grace and mercy to his people vers 5. Behold saith he thou art wroth for we have sinned and so are unworthy and unfit for mercy yet in those to wit in those wayes of thine wayes of grace and mercy prepared in the Gospell from the beginning of the world in those is continuance and constancy notwithstanding our undeservingnesse and wee shall bee saved More particularly their unpreparednesse for mercy is expressed vers 7. in a double respect 1. In respect of the uncleannesse and filthinesse not only of their corrupt nature but even of their best actions and duties vers 6. But we are all saith he as an uncleane thing and all our righteousnesse are as filthy ragges c. In respect of their spiritual dulnesse and sloth to exercise such graces and duties as might turne away Gods wrath and remove their sins and misery Vers 7. There is none that calleth upon thy Name that stirreth up himselfe to take hold on thee In the third part of this prayer and Chapter which is the Deprecation the Prophet earnestly prayeth against the sorenesse or greatnesse of Gods wrath and the everlasting remembrance of their iniquities vers 9. and this request hee presseth upon God by two Arguments 1. By the mutuall interest they have in God and God in them Thou art our Father our Potter wee thy children and as clay in thy hand vers 8. Wee thy people vers 9. thou therefore our King 2. By the desolate and forlorne condition of Gods owne Cities yea of his and their holy and beautiful house vers 10.11 Which injuries and indignities the Prophet demands with a patheticall question how he can endure to looke at and refraine and hold his hands from redressing vers 11. To returne to the words of the Text they be as you see a Confession or Complaint of the latter of those evils which made them unworthy and unprepared to receive mercy to wit in respect of their Spirituall dulnesse and untowardnesse to the exercise of such Graces and Duties as might turne away Gods wrath and their sinnes together Wherein observe 1. The generality of this Spirituall dulnesse it is Epidemical common to them all none free from it there is none saith he that calleth c. 2. The Duties neglected which were two 1. Calling upon Gods Name though in a most needfull time 2. Taking hold of God by which is meant either by faith laying hold of his Covenant or else figuratively as it were holding God and staying him that hee depart not from them keeping him with them as Saul would have kept Samuel 1 Sam. 15.27 And this latter hee amplifieth by their neglect of the very endevour after it None stirreth up himselfe to take hold of thee CHAP. II. That Gods people doe charge themselves with more secret sinnes than any else doe ANd there is none that calleth upon thy Name Before wee come to lay forth the maine thing intended it will not bee amisse to take a short view of some passages in the Text as they lye in our way And first in generall from the nature of their complaint if wee looke to the matter of it we shall finde it to be not so much in regard of their present pressures and evils which lay upon them neither for grosser sinnes which were more open and obvious to the eyes of others but for more inward and secret corruptions and failings such as the world takes no notice of or will hardly bee brought to acknowledge they are sinnes at all or if so yet not worthy the troubling themselves for them as not to have striven with the Lord in their prayers to stay the iudgment threatned and not to stirre up themselves to hold the Lord that he depart not from them Hence wee may observe Gods Children in the times of confession of their sinnes before God are wont to charge themselves with more close and secret evils and corruptions Their complaints are mingled with bitter bewailings of more inconspicuous and indiscernable evils of wickednesse more spirituall not to be perceived by a carnall eye and therfore not lamented by a carnall heart To give some instances As For their * Psal 51.5 Isay 64.6 birth-sinne that corrupted masse they brought into the world which steames like a dung-hill and sends up stench and unsavorinesse into the whole man hindering in all duty and putting forward unto all evill They complaine of those remainders of Atheisme of their wicked and blasphemous thoughts of strong objections rising up in their mindes against cleare and evident truths as against the very Being of God the worke of our Redemption by our Saviour Christ the truth of Gods Word and many such like So also they lament their a Psa 31.22 Psa 116.11 Unbeleefe b 2 Cor. 12.7 He that telleth the people of God of the medicine God applyed to heale and prevent the exalting of himselfe above measure secretly confesseth the privy pronenesse of his owne heart to selfe-exalting privy Pride c Psa 51.10 Praying for a right Spirit he confcsseth his owne spirit not right nor streight but crooked and deceitfull secret hypocrisie d Isay 6.5 Nehem. 13.22 His great zeale for reformation yet needeth great mercy to spare it from exact examination and the evill which cleaves to their best works their selfe-love selfe-seeking and e Psalm 30.6 self-confidence their great f Psal 106.6 7. Nehem. 9.35 unprofitablenesse under all those meanes and mercies offered their g Isay 63.17 hardnesse of heart and that great h Prov. 30 2 3. I feele such ignorance of God and aâ—l his wayes so many yeares towards mee such folly which keepeth mee from taking any thing to heart which respecteth God or concerneth my selfe such uncircumcision of heart which maketh mee that I cannot be holy poore and abiect though conscious of innumerable Motives past present imminent whieh might move mee thereunto Lastly I feele such a selfe-sufficiency as will not let mee perceive what need I have of my God to be with mee for quickning strengthening comforting directing prospering of mee in my course Baines Letter 19. blindenesse and ignorance which they finde in themselves it much grieves them many times for their unruly i Psa 73.3.22 passions and their * Isa 45.9 strivings with God and impatiencies under his hand their security lukewarmenesse and not k Cant. 1.6 keeping their Watch their l Deut. 32.15 Nehe. 9.28 abusing lawfull things their m Hos 8.12 unthankfulnesse for Spirituall mercies their n Ezech. 9.4 Isa 42.19 20 not mourning for the sinnes of the land and of the places where they live nor taking to heart spirituall judgements their o Ier. 9.3 fearefulnesse and aptnesse to be discouraged and give out in good businesses and Gods causes their too much p 1 Sam. 2.9 indulgency and favouring themselves and those that are neare
presence The Lord knowes these evils have not wanted complaining against In quantum non pepâ—â—â— ceris tibi in tantum tibi Deus parâ—et Tertul. de poenit secret though they be I have often spread them before the Lord as my sores and sorrowes CHAP. III. How Gods Children should seek unto God in evill times when hee gives tokens of his displeasure THere is none that calleth upon thy Name This is the first thing they charge themselves withall not that they were altogether praierlesse as the Heathen or prophane but it grieved them that this their service had not beene according to the Law of prayer they had not intended their inward affections to apprehend the Lord to keepe him with them in their affliction they were sluggish and did not seeke to stay Gods wrath before the judgment came Hence we may observe In evill times when the Lord gives tokens of his displeasure then not to call upon him with intention of spirit increaseth sinne and wrath This appeares whether it be an evill time with a mans selfe or with a Land and Nation The Hypocrites in heart saith Elihu in Iob put to wrath or heape it up Iob 36.13 because they cry not when God bindeth them having wilfull and rooted stubbornnesse in them habituall contempt of God without all reverence of his word or Rod that even in adversity they will not submit themselves to God but obfirme and harden themselves under the evils Of this also the Prophet Ieremy complains Ier. 5.3 Thou hast stricken them but they have not grieved The people striving and stomacking against God they intreat not his mercy and favour therefore their curse is augmented more and more Vers 6. vers 6. This the Prophet Esay affirmed of the people of his time The people turneth not to him that smiteth them Isay 9.13 neither doe they seeke the Lord of hoasts therefore the Lord will cut off from Israel head and taile branch and rush in one day So in Zephany the Lord threatens the neglecters of his worship not only Idolaters and those that mingled their Religion with superstitions but those that have not sought the Lord Zeph. 1.6 nor enquired for him iâ— e. not sought him by prayers and intreated his helpe in such a declining and corrupt time Vse 1 What cause then have men to feare Gods hand going out against them whose course and practise if it were searched with a candle it would bee found that they had never opened their mouthes nor lifted up one petition this way seeing what desolations have beene wrought in forraine parts what tokens of his displeasure amongst our selves in the land wee live in nay when the Lord hath knock'd at their owne dores brought it home to them and the very markes and signes of his anger have been upon themselves their wives or children yet then to have the heart so sinke and fall and to be so over-growne with senselesnesse as not to be able to commend the case of themselves or theirs to the Lord this shewes the Atheisme of the heart for in what degree a man is praierlesse in that degree hee is godlesse Vse 2 How may it humble Gods owne children How may it goare our very hearts and make them bleed that wee have beene so wretchedly wanting both to God our owne soules the good of others and the good land in which God hath planted us How justly may we take up the confession of the Prophet Daniel Dan. â— 13 14 All this evill is come upon us yet made wee not our prayer before the Lord our God Therefore hath the Lord watched upon the evill and brought it upon us How may they call and cry to us out of the Palatinate Bohemia and other places say Some of you have seene and most have heard of the grievous evils that have befallen us Lam. 1.12 Behold and see if there were ever sorrow like unto our sorrow to have the glorious Gospell of Christ taken from us the Arke displaced and Dagon set in his roome our Ministers banished and our people betrayed unto Antichristianisme our Country laid wast and desolate mâ—ny a Family driven from house and home not knowing where to lay their heads many of us seldome going to bed with dry eyes confidering the many pressures straights and necessities of our selves and ours O then why were your prayers and teares wanting to helpe to extinguish the flame of Gods wrath broken out against us May not many amongst our selves of this land cry against us when Gods hand hath been upon them by the Pestilence Psal 91.6 which walked in the streets at noone-day by Famine and other miseries yet our prayers have not bin with the Lord with intention O we put not forth our selves as wee ought to have done by strong cryes in the behalfe of the distresses of our bretheen What may we thinke is justly owing us to this day for our great neglects herein the Lord grant it be not laid to our charge Vse 3 Let us hence be exhorted to be more frequent and intent in this service in the behalfe of our selves Gods Church and people To make amends in time to come plying the Throne of grace with all earnestnesse whilest we see the judgment hanging in the threatning or already executed upon others lest this stare thee in the face another day and thy conscience upbraid thee when the day of thy calamity hath overtaken thee or thou art enwrapt in the common judgement and say unto thee Remember the time was when thou sawest Gods judgements on the Land the Church c. and thou heldest thy peace and didst not helpe by thy prayers as thou oughtest to have done see now how heartlesse and shiftlesse thou art and it is just with God it should bee so O this will adde to the bitternesse of the crosse and strike the stings of it deeper into thy Spirit On the other side if thou hast disâ—harged thy conscience this way if the worst fal Zeph. 2.2 yet either thou shalt be hid in the day of Gods wrath or with Noah Ezech. 14.14 Daniel and Iob thou shalt deliver thine owne soule or thou shalt be mightily assisted and furnished with faith and patience to undergoe the present affliction and thy prayer shall returne into thy owne bosome like Noah his Dove into the Arke with an Olive branch of peace in its mouth and God who hath beene a witnesse of thy heart and waies will looke to it that thou shalt not lose thy reward CHAP. IIII. That the worke of a Christian in respect of his spirituall estate lyes most with himselfe OR that stirreth up himselfe This is the second part of their complaint they had beene sluggish and drowsie they had not beene dealing with themselves nor labouring with their owne hearts for quicknance and stirringnesse they did not stirre up themselves Hence observe The businesse of a Christian in regard of his spirituall estate should
ut fervère perpetuò possit Chrysost ad loc quicken up the holy fire that is in thee and blow it up use the grace thou hast with courage and strength of Spirit So againe the same r 2 Tim. 2.1 Apostle Be strong in the grace that is in Christ Iesus Now as there is required great wisdome and circumspection in ordering the graces given and setting them in their right place and station and so giving them their due worke and exercise When one saith knowledge bee you ready to discerne what Gods will is Faith be you ready to beleeve what God promiseth Hope be you ready to expect what is promised Patience be ready to beare what the Lord inflicteth Obedience be you ready to goe about what God commandeth I say as there is required this wisedome in ordering grace so there is required great intention of Spirit in intending al instruments of motion all faculties and powers of body and soule for the keeping these in their due height that they slacke not nor abate not of their former strength and vigour Thus you see what it is to stirre up ones selfe and wherein it stands CHAP. VI. What the maine things are about which we are to stirre up our selves SEcondly we are to shew whereabout we are to stir up our selves and what the duties are to speake as the truth is these are of large extent and beare an equall latitude with all duties of Religion and godlinesse there being no duty unto which this is not required it being as the fire to kindle the Sacrifice and Å¿ Mark 9. â—9 as Salt to season it I shall give instance in some particulars such as are of great concernment which doe call for our utmost care and intention of spirit Section 1. Of stirring up our selves in the weighty businesse of our owne and others salvation FIrst concerning the most weighty businesse of our Salvation and our everlasting estate it is our duty that wee mightily stirre up our selves and tend to the good of our precious soules above al things in the world beside about this three things are specially to bee heeded by us 1. To take hold of all seasons and opportunities for the furthering and advancing this worke For this end wee are to take a serious view of the times and places where wee live to consider what they afford and bring with them what confluence and concurrence of meanes more than at other times or in other places The Apostle cals upon and stirres up the Corinthians with this Argument t 2 Cor. 6.2 Can. 2.10.13 Ester 5 2 Behold saith hee now is the accepted time now is the day of Salvation that is whilst the light of the Gospell shines whilst the Ministers call whilst the Lord like Ahasueros holds forth his golden Scepter his promises of mercy and pardon to all such as come to him especially when he begins to stirre the heart with touches and remorses for sinne and desires of mercy and pardon The people that were stirred by the Ministry of Iohn the Baptist how wonderfully eager were they in the pursuit of their Salvation u Mat. 11.12 From the dayes of Iohn Baptist untill now saith our Saviour the kingdome of heaven suffers violence and the violent take it by force that is * Quidam ad omnia viae vita huâ—us exerâ—itâ—a non Solum â—mbulant sed et câ—rrunt iâ—â—o poâ—ius vâ—lâ—nt Bern Serm. 3. de â— s Dom they would have no nay they were set upon it as if they should have said What a time is this What dayes be these of light and grace Who ever perish wee will not Who ever goe to Hell wee will not As long as there was grace and mercy to bee had as long as such gracious offers were tendred unto them they resolved to refuse no labour nor paines rest they cannot have it they must whatever it cost them Oh the strong and restlesse desires Oh the unwearied endevours of such whose hearts God hath truly touched with a care of their owne Salvation 2. For our going forward in this blessed worke and bringing of it to its height and full perfection it is our duty to stirre up our selves To this the x Phil. 2.12 Apostle exhorts that we should worke out our salvation with feare and trembling As Salvation is a great worke which should take up our whole man so it is still to be wrought out that if at any time wee were questioned what we were a doing we might answer we were working out our Salvation with all our strength as the fountaine workes out the mudde and as Physicke workes out the disease so to be throwing out all that hinders to bee still y Sapiens quaÌ„diu vivit tamaâ—u addit adding to this worke one grace to another one duty to another according to that of the z 2 Pet 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linking them hand in hand Apostle Giving all diligence adde to your faith vertue to vertue knowledge c. Be stil going onward to perfection as the a Heb. 6.1 Apostle Saint Paul teacheth us Therefore leauing the principles of Christ let us goe on to perfection and againe b 2 Cor. 7.1 Having these promises let us perfect holinesse in the feare of God so never slaking our pace or giving over our care till wee had brought it to its full maturity and this is to bee done with feare and trembling noting that great seriousnesse of going about this worke what a c Acts 7.32 feare should fall upon our hearts considering the great Majesty of God with whom wee have to deale and our owne unworthinesse and great insufficiency as of our selves to goe forth in so great and weighty a worke Neither is this feare a blinde or a servile feare but such as is accompanied 1. with Humility and lowlinesse of minde opposed to high mindednesse and self-confidence as Rom. 11.12 Be not high minded but d Timor virtutum omnium â—usios est Hierony feare 2. With an awful and child-like reverence of God opposed to wantonnesse and carnall security as Hebr. 12.28 Wherefore we receiving a kingdome which cannot bee moved let us have grace wherby we may serve God with reverence and godly feare When we doe things in faith and obedience and in great love to God and his holy Commandements for his truth and goodnesse sake Hos 3.5 Instance might be given in preaching the Word by which Gods people are gathered to him I was with you saith the e 1 Cor. 2.3 Apostle to the Corinthians in weakenesse in feare and in much trembling So in hearing thus the f 2 Cor. 7.15 Corinthians received Titus with feare trembling And the Lord g Isay 66.5 Ezra 5.4 saith he looks to such that is with the eye of pitty and favor that tremble at his Word So for prayer and other duties which help forward this worke and this wee must take for an everlasting truth
as having to deale with God with such faith and â— pe as speaking with hiâ— Father or his friend In vit Luth. pagâ— 142 our great desire to be heard of him God is of such Majesty as he looks for all earnestnesse in our petitions and the excellency together with the great need of the things desired should move intention of all our powers in seeking them from God S. Iames y Jam. 5.16 saith that effectual prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprecation incitated driven with motion and force vehement fervent with great affection of devotion z Diligent prayer and the committing of sinne wil not stand together for if prayer cannot make a man ceaâ—e from sinne yet his sinnâ—ng will make him leave off praying Mert. lib. t. page 61. hath great force with God to obtaine that which wee desire a Acts 26.7 Paul speaketh of the twelue Tribes that they instantly served God day and night the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with intention of Spirit This is sometime called b 2 Kin. 19.4 lifting up of a prayer It is recorded to the great praise of Iacob that c Gen. 32.26 28 Hos 12.3 4 by his strength hee had great power with God yea he had power over the Angell and prevailed he wept and made supplication unto him hee found him in Bethel and there hee spake with us In which is set downe both the favour of God to Iacob vouchsafing the manifestation of himselfe and speech with him and the faith and piety of Iacob propounded to be imitated by us as belonging to our confirmation who holding fast the promise made him at Bethel wrestled strongly by the faith of it and found that hee had not beleeved in vaine at Bethel againe was the Promise renewed unto him Section 5. Of stirring up our selves in prayer for others SO when we seeke to him by prayer for his goodnesse to others it is our duty to quicken and enkindle in our selves strong affections d Gen. 18.13 Abraham was earnest and importunate with God for wicked Sodom especially for such as are neare and deare unto us as the c Mat. 15.22 23. woman of Syrophenissa obtained her request in the behalfe of her child But most especially wee should put forth all the strength of our spirits in the behalfe of the Church and people of God Yee chat bee Lords Remembrancers f Isa 62.6 7 saith the Prophet Isaiah keepe not silence and give him no rest nor hold thy peace day nor night til he establish and make Ierusalem a praise in the earth When Gods people were driven into great streights by reason of Pharaoh his pursuing them behinde and having the Red Sea before them the Lord asked Moses g Exo. 14.15 Num. 14. 12 20 Why cryest thou unto me Ah! Moses could not hold his peace but must burst out into strong prayers and cryes Aaron also bestirred himselfe when the plague brake forth amongst the people h Num 16. 46 47 He ranne quickly stood betweene the dead and the living and made attonement for the people So interposing and as it were exposing himselfe to the wrath of God for the people It was not so much the Incense as the strong prayers of Aaron that prevailed with God to stay the plague So when Peter was in prison it is i Acts 12.5 sayd that Prayer was made of the Church without ceasing for him the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest and stretched-out prayer the Church was so earnest with the Lord that hee was faine to take him out of prison unloose his chaines and bring him to them and set him before them as if the Lord had sayd there hee is your importunity hath k Deus ipse quinullu contâ—â— se virilus superaripotest prâ—cibus vâ—ncitur Hiero overcome me O the power of fervent-conjoyned prayers These bee the * Preceâ— sunt Bombardâ— instrumentâ—â—ellâ— a Chritian rum uther Arius the heretike was bâ—ouâ—ht to â—onfâ—â— oâ— by th pâ—â—â—ers of Alexander the good Bishop of Constantinople and 〈◊〉 â—eath wâ— precationis opus non morbi Socra lib. 1 cap 15. scaling-ladders that are set up to heaven and these doe lay siege to the Throne of God and encompasse him round and will not depart till they have that they came for Section 6. Of stirring up our selves in praysing God VVHen we draw neare to prayse him for blessings received having therein a comfortable taste of Gods love to us that he is our God and we his people it is our duty to stirre up our selves in all the heights and elevations of our hearts that possibly we may Hence have proceeded those high straines of speech and l Ebullit Cor. Psal 45.1 ebullitions of the hearts of Gods servants m Iudg. 5.12 Deborah to her due praysing of God calls upon her selfe to awake to sing a song and the redoubling of the word Awake awake Deborah awake awake to utter a Song implyeth her care to doe it with all her might So David n Psa 57 7 8 My heart is fixed O God my heart is fixed which noteth the addicting of himselfe with constant purpose of minde to the duty of praysing God and also his alacrity wherewith he comes to it not only opposed to hypocrisie but to torpor and spirit-lesnesse kindled with zeale he shooâ— off all impediments to bee attentive to this voluntary Sacrifice which the verse following declares Awâ—ke up my glory awake up Lute and Harpe expressing the vehemency of his heart and burning desire hee stirres up his tongue and joynes the helpe of Instruments to fire himselfe the more In another Psalme he stirres up o Psal 101 1 Habet eâ—sonum Cor Aug. ad loc all that is within him he cals as it were a Council assembles all his powers and p Zeph. 3.14 Zach. 9.9 faculties of soule understanding will affections in their full strength to this duty of praysing God It falls out sometimes that when the soule is in serious contemplation of Gods mercies past present and to come that the fire secretly kindleth and a man bursts out into high prayses of God finding his tongue to come far short of his heart and his heart infinitely too narrow to comprehend either the multitude of so many mercies or the great love of him that is the bestower of them and so he is swallowed up in that Sea which hath neither banke nor bottome but is faine to cry out O the depth the depth the depth and can goe no farther and this is the highest manner of praysing God though one can speake never a word more Section 7. Of stirring up our selves in standing for God and his honour IN our standing for God promoting his honour and exalting his name it is our duty to stirre up our selves and that not onely by spreading the knowledge of him in our owne hearts and setting him up as glorious there making al things within
us to stoope and doe lowly obeysance to him by a Jam. 4.12 acknowledging his authority in what hee commands and b Ps 119.128 by keeping the heart in a continuall readinesse to set about what shal be commanded us from him and c Ier. 42.5 6 1 Sam. 3.9 by resting in his will when it is revealed d Gal. 1.15 16. Heb. 11.8 without resisting or gaine-saying and not only by a faithfull dependance upon him and hanging upon him from day to day as a childe upon the mothers brest by all which wee advance and lift up the Lord in our hearts but also when wee are ready to make an open profession of him not fearing the face of man when Gods cause comes in question Then a man is right in his way when hee gives up himselfe to bee wholly for God when al his ends projects and purposes are subservient and subordinate unto him and his glory We read of Caleb that when the false Spyes e Num. 13 28.30 discouraged the Israelites from entring into Canaan by telling them of Cities walled up to heaven and of the Gyants the children of Anak his spirit was mightily stirred and he sayd f Num. 14 8 Let us goe up at once if the Lord delight in us he will bring us into this Land For which standing in Gods cause the Lord gives this testimony of him That g Num. 14.24 Ad verbum implevit post me he had another spirit with him and that he hath followed mee fully The Hebrew word is a metaphor taken from a Shippe under sayle which is carried strongly with the wind as if it feared neither rockes nor sands Iehoshaphat also h 1 Chr. 17.6 had his heart lifted up in the wayes of God he was more couragious and bold in promoting the true worship of God than Asa his father was With a high Spirit he tooke away Idolatry contemning perill hee tooke away the high places and groves which either his father left or the people in the latter end of his reigne brought in againe David but a youth was mightily stirred up in Gods cause wheÌ„ Goliah railed on the hoast of the living God thy i 1 Sam. 17.32.48 servant saith he wil go fight with this Philistim drawing neere him to fight hee hasted and ranne moved with fervent zeale to be avenged on the blasphemy of Gods name It is said of Baruch in the repayring of the wall of Ierusalem he k Neh. 3.20 Se occendit repayred earnestly or as some read it he fired himselfe burst out into heat angry with himselfe and others that were so slothfull in working so finished his portion in a shorter time This stirringnesse of Spirit did appeare in Levi who preferred Gods glory to all naturall affection l Deut. 33.9 Who sayd to his Father and his Mother I have not seene him neither knew hee his owne brethren or his owne children for they observed thy word and kept thy Commandement Thus also have the holy Confessours and blessed Martyrs done whose Spirits wee should desire to be doubled upon us in these evill and backe-sliding dayes who living incurst and cruell times in Gods cause and for his sake m Rev. 12.11 loved not their lives unto the death but thought the prison a Who will ever beleeve that I shall say or what man will ever thinke in the deepe darke dungeon to find a paradise of pleasure in the place of sorrow and to dwell in tranquillity and hope of life in a cave infernall to be found ioy of soule where other men doe shake and treÌ„ble there strength and boldnesse to be plenty Algerid his letter Fox Act. Mon. â—ol 2. p. 181. a paradise and great iron chaines great b Marsac going to the stake to be burned with two others with ropes about their neckes seeing himselfe to be spared by reason of his order and degree desired to have one of those precious chaines about his necke in honour of his Lord Fox ib. p. 141. Luther resolved to appeare at Wormes though all the tyles on the houses should be Divels ornaments and embraced the flames as cheerefully as Eliah did the fiery Chariot that came to fetch him to heaven O when the love of their deerest Redeemer had once warmed their hearts they were mightily inflamed and like Davids three Worthies who for Davids sake brake through the hoast of the Philistims so these were ready for his sake to undergoe all hard adventures to looke all dangers in the face and to breake thorow an hoast of Deaths and Devils Section 8. About stirring up ourselves in the reading and hearing Gods holy Word IN regard of Gods holy word when wee are to be exercised in the reading of it or hearing it preached or read it is our duty to stirre up our selves as 1. In reading the holy Scriptures when thou takest up the Bible into thy hand to read looke upon it as upon the most blessed booke that ever eye saw and that no booke in the world hath that in it c Quid est Scriptura sacra nifi quaedam Epistola omnipotentis Dei ad creaturam suam Greg. which concernes thee so much containing in it the whole counsell of God for thy good And as children are stirring and wakefull when they heare their fathers Will reade to know and understand what is left them there so ought wee to stirre up our selves considering those many rich and precious Legacies which our Savior hath bequeathed unto us in that last Will and Testament of his sealed with his owne blood So in hearing the Word read wee have a notable example in Ezra his time that n Nch. 8.3 when hee read in the booke of the Law from morning to mid-day the eares of all the people were attentive to the booke of the Law 2. In hearing the Word Preached it is our duty to stirre up ourselves with all the life of attention we may as hearing the Lord speaking in his Servants Hither tend those pressing exhortations in Scripture To o Isay 55.3 incline the eare To be p Jam. 1.19 swist to heare Flying to the places of assemblies as q Isa 60.8 Doves to their windowes The Bereans are commended for this that they heard the Word r Acts 16.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readinesse and alacrity In hearing the Word we are to Å¿ Psal 24.7 lift up these everlasting doores to set wide open the doores of our hearts that the King of glory may come in We are to choose the Word as our t Psal 119.111.173 portion for the goodnesse beauty and truth of it To bring hearts and affections answerable to the matter in hand when the Lord threatens to bring feare when he promiseth to bring u Neh. 8.12 joy to * 2 Chro. 34 27. Luke 3.10 yeeld willingly to the stampe of every truth as the Wax to the Seale To set the heart strongly
to every word of God x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.15 cleaving inseparably to every truth binding them close to the soule y Deu. 32.46 Set your hearts saith Moses to all the words which I testifie amongst you this day which you shall command your children to observe to doe all the words of this Law for it is not a vaine thing for you because it is your life and through this you shall prolong your dayes 3. For Ministers and such as are to preach the Word it is their duty to z In Bucholsero vivida omnia fuerunt vt vida vox vivida oculi vividae manus gestus omnes vividi Mel. ad in vit ipse p. 556. stirre up themselves in the carefull discharge of this their weighty calling 1. The Names given in Scripture doe all imply laboriousnesse and great intention They are called a Ezec. 3.17 Watchmen b Ier 23.4 Shepheards c 1 Cor. 3.10 Builders d Mal. 3.1 Messengers e Tit. 1.7 Stewards c. 2. Their worke set them as dealing with the precious soules of men and to call home wandring lost sinners cals for so much They are to Preach with all f Acts 18 2-28 diligence g 2 Tim. 4.2 earnestnesse and instancy in season out of season with courage and freedome of spirit h Isa 58.1 Ier. 28.17 fearelesse of the face of man With great i Phil. â— 8 earnest desire of the salvation of Men and the people committed to them This made the Apostle Saint Paul to enter into great k Col. 2.1 conflicts and combatings for the Colossians and to bee pained and afflicted as a woman in l Gal. 4.19 travell O me thinkes what should not one doe to keepe one soule from perishing everlastingly if any m Hic est ille Farellus qui nullis difficultatibus fractus nullis minus convitiis verberibus denique inflictus teritus Mempel-garoenses Aquilâ—enses Lausanenses Geneâ— eâ—ses Noacomenses Christo Lucrifecit M l. Adam Decad. in vita Farel p. 115. paynes and study would doe it if denying a mans credit profit pleasure and ease would doe it if stooping and yeelding and laying our hands under their feet would do it if prayers and teares would doe it or if like Clouds we should sweat our selves to death so soules might bee brought home to God it were a blessed way of dying Section 9. Of stirring up our selves in Meditation THe minde being quieted and composed and deepe silence and attention being caused in the whole man thy spirit being awed with the presence of God draw forth the subject matter thou wouldst meditate of and to stirre thee up in the duty take these two helpes First in things that are good and of a divine and heavenly nature labour to see them at their best present them to thy selfe in their prime and beauty To give some Instances 1. If thou wouldst meditate of God labour to see him in the glory of his Attributes as Moses saw him Exod. 34.5 6. 2. If thou wouldst meditate of Christ ay me at the highest and most raised apprehensions of his excellency see him in his Nature and Offices or hanging on the Crosse or sitting at the right hand of God as Steven saw him Acts 7.55 and Isa chap. 9. view him in those places wherein Paul represents him Heb. 1. and Col. 1.13 to 21. 3. If thou wouldst meditate of heaven and the glory of it labour by the eye of faith to penetrate into it and to see it at the best as Paul saw it being caught up into the third heaven 2 Cor. 12.12 and as Peter represents it 1 Pet. 1.4 4. If thou wouldst meditate of Gods Love to thee in Christ See it at the best in the dimensions of it in the bredth length heighth and depth of it Ephes 3.18 19. Thinke from whence thou art brought to what things advanced thy selfe digged out of the rubbish and ruines of forlorne mankinde and placed as a living stone in Gods building 1 Pet. 2.5 as a brand pluckt out of the fire Zach. 3.2 and like Ionah from the belly of hell cast up upon the dry land and made a childe of God and heire of life 5. If thou wouldst meditate on the Promises looke on them at their best as most fresh and greene as they grow out of the heart of God and brest of Christ their native and proper seat out of whom they are but as fading and dying things They being in their full strength and vigor as ever the same yesterday and to day and for ever what Gods people have heretofore found them to bee they are still the same unto us like silver tryed and purified seven times Psnl 12.6 and have as much life and comfort in them as formerly in Abrahams Heb. 11.13 or in Davids time what ever they could speake of them Gods people in this age of the world are able to report the same Secondly if thou wouldst meditate on things which are in their nature simply evill labour to see them at their worst Take for instances 1. If thou wouldst meditate of sinne and the nature of it see it at its worst even worse than the Divell himselfe for what made him a Divell but sinne it was sinne spoyled him he was a glorious Angell till hee was acquainted with sinne Thinke it is that which is most contrary to the most holy Nature of God and is the sole Object of all his hatred whereas his love is dispersed to severall things his Selfe his Sonne his Children c. Thinke it is that which makes the greatest separation betweene God and us and to be without God in this world which onely makes a man accursed which all miseries of themselves can never doe This blots out the Image of God stamped on us at our first Creation which being lost all Paradise could not make Adam happy This conformes us to the Image of the Divell and causeth us to have communion with him who is Gods greatest enemy This is it that grieves Gods most Holy Spirit and sends him sad to heaven when wee resist his motions and rush into evill 2. If thou wouldst meditate of Gods wrath looke upon it as at the worst as it keepes burning and glowing those everlasting flames and can blow the coales of a thousand hels more the least sparke of which let fall into the Conscience sets all on a flame which without the sprinkling of Christs blood and the teares of true Repentance can never bee quenched 3. If thou wouldst meditate of the state of a soule that is lost thinke of it as at worst even as of a forlorne helpelesse hopelesse creature covered with shame and horror and lying amidst the pangs throbs throws of guiltinesse which is the Worme that never dyes Mark 9.44 of whom all mercy pitty and comfort have taken their leaves for ever being there to remaine in that dungeon of fire so