long as Hel is Hel and God is God Section 10. How we should stirre up our selves in sanctifying the Lords day IN sanctifying the Lords day it is our duty to stirre up our selves both in longing for it before it comes and highly prizing it when it is come n Isa 58.23 making it the ioy and reioycing of our hearts It is recorded of the godly Jewes before our Saviours time that they called the Sabbath o Wemes Christ Syn. p. 76. Desiderium dierum the desire of dayes the most desired day Every moment of this day should bee precious as having Gods blessing more immediately annexed unto it and unto all those duties performed in it having as it were his Image and Superscription more lively portrayed and engraven upon it and therefore to be improued by us to our uttermost in all the parts and duties of that day Section 11. How wee are to stirre up our selves in our partaking of the Sacraments IN the use of the Sacraments it is our duty to stir up our selves 1. In regard of the Sacrament of Baptisme How to stir up our serve to make use of our baptisme to our selves and our children both to our selves and our children and that in these respects 1. By calling to minde what wee and our children are by nature children of wrath both wee and they all of us like still-borne children borne p Ephes 2.3 dead in trespasses and sinnes q Ezec. 16.6 weltring in the blood of the sins of our first parents empty of all grace prone to all wickednesse though as then not able to put it forth in outward Act no more then young Vipers or then the Cubs of wild beasts which yet when wee grow up to ripenesse and strength are ready to breake forth to doe any mischiefe if wee be not restrayned 2. By interesting our selves and our children in the Covenant of Promise whereof Baptisme is the Seale This is done by dedicating and resigning up our selves and them to be Gods people as Hee in the Covenant r Gen. 17.7 offereth himselfe to bee a God to us and ours and withall praying for our selves and them that we and they might Å¿ Gen. 17.18 live in his sight How should it provoke us to wrestle with God to convey a Covenant and Sacrament of life unto our children since wee have conveyed to them nothing but sinne and wrath and the fruit of both which is death 2. By growing up our selves and training up our children to keepe the Covenant on our parts that the Lord may delight to t Gen. 8.19 bring the blessing of the Covenant upon us and ours 3. By walking in the purity of Gods Ordinances with a pure and an honest heart for want of the former Gods wrath burst forth against Gedeons children Iudg. 8 27. and against Eli and his 1 Sam. 3.13 For want of the latter against Amaziah 2 Chron 2 5.2 which David sought to prevent by giving his sonne Salomon better counsell 1 Chr. 28.9 2. In receiving the Lords Supper How to stir up ourselves in the right use of the Lords Supper it is our duty to stir up our selves 1. By considering the great need we stand in of such an Ordinance what need Christ to be dispenced to us as Bread to strengthen us and Wine to quicken us if we were not of our selves weake and dull and even starved creatures without him 2. u 1 Cor. 11.28 By examining and searching out the feeblenesse of our best graces and the strength of our manifold corruptions that so as by searching into the sores and wounds of the body the body is payned and grieved so by searching into the sores and wounds of our soules our hearts may be inwardly pricked and afflicted 3. By reforming our selves and our families before wee come to partake in this Supper For if wee bee uncircumcised our selves we discovenant our selves and them as on the contrary if the Master of the Family bee a true beleever the Covenant is made with him and his houshold Therefore when Zacheus was converted Christ sayd This day is Salvation come to this house Luke 19.9 for as much as hee also is the Sonne of Abraham And hence wee read in the Acts when the master of a Family was turned to the faith that he was baptized and his whole houshold and therefore also it lyes upon us not to leave them at home so nor to bring them with us uncircumcised so farre as it lyes in us to use the means for their good Exod. 12.48 Christ was carefull to a 1 Ioh. 13 8 10. wash his Disciples feet to purifie their hearts against the Sacrament Such new wine as Christ is would bee put into new bottles 4. By beholding Christ in the Sacrament as it were crucified before our eyes that we might mourne the more seriously in remembrance of the sins by which we have pierced b Zac. 12.10 him 5. By admiring at the wonderfull goodnesse of God to our soules who when we were as c 2 Sam. 9.8 with 19.28 dead dogge as Mephibosheth said to David yet the Lord is pleased to set us at his owne Table to feed us with the Body and Blood of his owne Sonne and thereby to make us one body and spirit with his Sonne giving him to us and us to him that wee might partake in all the precious blessings hee hath purchased for us both for this life and for a better and therefore we are to feed upon him with faith and exceeding joy for all his abundant goodnesse to us herein 6. By setting up Christ whole Christ in our hearts as our King Priest and Prophet that he being received into us may rule us and teach us and pacifie us and purifie us and f Gal. 2.20 live our whole life in us Lastly by cleaving the more to our brethren in al love and deare affection whom wee see to communicate with us in the same Christ 1 Cor. 10.17 2 Cor. 12.13 and called of God to partake in the same Table with us Section 12. How to stirre up our selves in laying hold on the Promises IT is our duty to stirre up our selves to conceive confidence in our hearts in taking hold of God as hee hath offered himselfe in his Covenant Promises the speciall thing mentioned here in the Text and a point of great use through the whole course of our lives on which I shal a little more insist opening the phrase what it is to take hold on God and shewing how the Scripture calleth for this duty The phrase is put for the Act of beleeving which because it is to bee performed by the whole man and all the powers of it and is the great Act of all others and includes all others therefore it is set forth to us in Scripture by all the severall Acts of each member or faculty in a man So elsewhere it is called Seeing 1 Pet. 2.3 performing
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
unto them in their faults and failings so q Psal 78.37 38 40 their often breach of promise and Covenant with God r Isa 64.7 their sleightnesse and perfunctorinesse in the service of God much irreverence c. Å¿ Mat. 26.40 43. their dulnesse heavinesse wearinesse indevotion together with their distractions and dissipations of heart in holy duties their t Mat. 8.18 forgetfulnesse u Hos 6.4 inconstancy and * Psal 43.5 uncomfortable walking in their Christian course These and such like doe make them sigh in secret shake their heads and wring their hands and cry out with many a bitter cry when none eye sees them or eare heares them Reas The grounds and Reasons of this amongst others are such as these This proceeds from that divine and spirituall light they have received into their minds being hence denominated a 1 Thess 55 children of light and called b Eph. 5.8 light in the Lord by which they discerne these close and hidden corruptions being now by this light made as it were transparent unto themselves For looke as it is with luminous and lightsome Bodies as a Diamond Christall Glasse or the like when the light of Sunne-beames shine upon them it causeth a transparency in them so that the foulenesse within is as visible as the foulenesse without so it is here The word used by the Apostle 2 Cor. 1.12 will serve somewhat to explaine this Hee tels the Corinthians that in simplicity and godly sincerity hee had had his Conversation in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Bez ad loc i. e. in all candour and perspicui y of spirit and heart as in the sight of God which might plainely bee seene even through and through Now as the good so is the evill in Gods Children transparent as the spots which appeare in the face of the Moone so that by the help of this light they are able to passe a judgment upon themselves and their more secret evils The Conscience being renewed and having this light shining into it and conveyed into it from the understanding hath also this quality of Tendernesse by which it quickly smites and bleeds for knowne though close sinnes and so affecteth the heart with sorrow for them They being Spirituall they can conceive and judge of spirituall things As of God whom they serve to be a Spirit of his Law and worship by and in which they serve him to bee Spirituall Now as the Law is so is the transgression where there is no Law that is no spiritual apprehension of the Law there men cannot condemne themselves for secret and close sinnes Paul is alive when without the Law Rom. 7.9 and hee is without the Law whilst carnall but Paul being become spirituall the Law also is become spiritual unto him vers 14. So that spirituall and secret sinnes so apprehended he could then judge of which before hee could not Yet we are to know Caution that this worke of bewayling secret evils is not found in all Gods children alike since their Consciences are not equally inlightned and made tender neither are they all alike mortified or watchful nor have they the Spirit of judging and discerning alike neither are all so easily convinced alike but this is found in all so farre as their light goes there will be smiting for guiltinesse in these things Vse 1 Hence wee have a broad difference betweene those confessions which are found in the truly penitent and humbled soule and those ordinary large formes taken up by carnall men either by custome or extorted from them by their naturall conscience in some painefull and hellish pangs of it As Pharaoh in extremity cryed out I have sinned this time Exod. 9.27 the Lord is righteous and I and my people are wicked So Saul being convinced of his uniust and unnaturall dealing towards David 2 Sam. 26.21 1 Sam. 24.17 said Returne my sonne David I will no more doe thee harme I have played the foole and have erred exceedingly Thus was it with Iudas in the grosse and open case of betraying his Master Matth 27.4 I have sinned in betraying innocent blood When the Conscience hath but Natures light it must be a great print that a man can read in this kinde taking knowledge only of more grosse and staring evils and that most an end against the second Table but the regenerate goe farther as I have said confessing and lamenting their inward secret corruptions which the hypocrite swallowes up as not worth the naming Vse 2 Hence it may appeare that the world is extremely mistaken and hath much to answer for those hard and cruell speeches which are every where uttered against such that they are proud and despisers of others that they are Hypocrites and Dissemblers c. whereas they appeare in their owne eyes doubly vile and twice as sinfull For in others their open and outward sins onely are apparent but in themselves they behold both their open and inward sinnes which must needs breake downe all high thoughts of themselves and cause them to prefer others above themselves Neither can they bee so charged with Hypocrisie since the foulenesse of the inside of the platter is seene and bemoaned and washed with teares by them as well as the outside They are more troubled for praying than thou for not praying for hearing than thou for not hearing c. This being seldome found in the practice of any hypocrite to lay such things as these to heart abounding so much in selfe-love and selfe-deceit and being secretly willing to rest in his present condition and to make his bed as easie and to lye as soft as hee can and so to rest with as little disturbance as may bee hee will not search for matter to trouble himselfe but keeps up himselfe in as good an esteeme with himselfe and others as possibly hee may nothing troubling him more than to know or be knowne what secret guile and rottennesse there is in his spirit and therefore loth not only to heare others speake and complaine of it to him but to heare himselfe speak and complaine of it to God is an heavy irksome and unpleasing worke only Gods childe as hee is willing to know the worst of himselfe so will he confesse the worst of himselfe in the eares of the Lord Iustus favere sibi nescit rigorem iudicis circa se non novit inflâ—ctore Amb. Apol. cap. 9. none thinking or speaking so bad of them as they doe of themselves and none laying so much to their charge as they doe to their owne Vse 3 This also may bee for a comfort and stay to the hearts of the godly in the time of trouble and houre of darkenesse when Satan shall rake in their hearts for matter to increase their present distresse and shall cast their secret failings in their faces yet then when the conscience can beare witnesse and the distressed soule can truly say in Gods
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
and scrutiny which must be made in our owne bosomes Lastly see it briefly in regard of some particular duties we shall find the worke still to lye with ones selfe as in 1 Hearing and Reading the holy Word of God Heare it * Iob 5.27 saith Eliphaz to Iob and know it for thy good or for thy selfe as it is in the Margent When we apply things to our selves as the Disciples upon that speech of Christ unto them One of you shall betray me they x Mat. 27.22 asked every one Master is it I To doe as the Bee which brings home the honey gathered to her owne Hive there layes it up to nourish her and to feed upon it as need requires A man must so looke into the Word that he y Iam. 1.23 may see his owne face in it as in a glasse and so helping himselfe to reforme what is amisse 2. In singing of Psalmes the z Ephes 5.19 Apostles counsell is that wee should speake to our selves singing and making melody in our hearts to the Lord. 3. In preparing to come to the Sacrament of the Lords Supper wee are exhorted a 1 Cor. 11 28 to examine our selves before we come 4. When crosses and afflictions breake in upon us and God layes his hand on us we are to b Lam. 3.28 sit alone by our selves pondering and considering the grounds and causes of them so quieting our selves that wee may beare them with patience c Jer. 15.17 I sate alone because of thy hand sâ—iâ—h the Prophet Ieremy Reas 1 This private particular and punctuall dealing with a mans selfe wil much work out hypocrisie and make all our performances to be with much more sincerity which doth most appeare in our personal performances since every man is truliest that that hee is in private and by himselfe in his secret retirednesse and when separated from all spectators and witnesses For here indeed lyes the streight and pinch of our Christian worke To be wrestling with God in prayer To bee dealing hand to hand against our beloved corruptions and to keepe a constant and close fight against them To be much in selfe-examination To be gaging our own harts and digging into our selves to finde the roots of our sinfull distempers to rake in the puddle and sincke that is in our owne bosomes and to smell the stench and unsavorinesse of it to bee humbled by it These these are those private and painfull workes which must be done if ever thou meane to make sure worke for thy soule and without which all thy Religion is but a selfe-deceiving In our more publike and open performances also this hath place So to tend to our hearts and spirits that they bee preserved in their strength and intention in the duty beyond what will satisfie men as in Hearing Receiving Praying with others c. all which may be done with ease by the outward man but doe thou say to thy selfe this charge must I alwayes lay upon my selfe in all duties that are of publike Observation to doe them from my selfe not from others that is to set upon them from such a vigor of spirit as would carry mee to such performances even from my selfe if there were none to behold me Reas 2 Secondly there can never be any saving worke upon the heart without this and that by reason of the deepe e Ier. 17.9 deceitfulnesse of our hearts and desperate wickednesse A man can lay no sure foundation of his house that diggeth not deepe beneath all quicke-sands and rotten soyle so here Vse 1 This serves for great reproofe of such who have no such kind of businesse with themselves but are strangers in their owne bosomes altogether ignorant what passeth in their owne hearts whether they get or lose whether they draw nearer to heaven or hell of such the Prophet complaines f Ier. 8.6 None saith what have I done They live abroad out of themselves looking and prying into others but leave their owne hearts neglected and untill'd Nay they shunne and decline this worke as a grievous taske Oh mee thinkes it is a folly and a madnesse that wants a name to expresse it that Man a reasonable creature endued with such abilities and so fitted every way for this worke and it being a businesse of that great consequence yet that hee should make such an escape from himselfe and live at such a distance from himselfe so farre out of his owne call and reach Oh what studying is there in the world of sundry sorts of salutations garbs and complements What asking of each others health and welfare g Nullum tibi anima tua propinquiorem nullum â—uâ—t ces chariorem Si te amiseris omnia in â—e pâ—rdis Salv. lib 3. cont Avarit Of all prisoners use oft nest to visit thine owne soule Greenham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Intende â—â—â—imae oculum in tuum iâ—siuâ— examin ut noscaâ—â—ectâ—ne anpecus â—â—eat anima â—uâ—â— Basil yet never to aske his soule how it fareth not so much as to bid it good morrow or good even I meane he passeth it by as a worthlesse and a neglected thing What great desire have many to visit farre Countries and to know the manners and customes of other Nations farre or neere What long Pilgrimages doe many make with many a weary step yet they will not take a short journey downe into their owne hearts nor know the behaviour and language of their owne soules and consciences The grounds of this extreame folly may be such as these 1. In many it proceeds from Ignorance they know not what this duty meanes or that there is any such work reqvired of them they know not how to behave themselves in such a businesse 2. In many it proceeds from slothfulnesse they will not be at the paines h Est et heâ— perversitas hominum moriâ—itius quam curati desiderare they choose rather to put things to the venture speed as it may They say they keepe their Church say their praiers come to the Sacrament pay every one his owne c. if this wil not serve the turn but that there must be such adoe then God helpe They thinke such as call for more or doe more are more busie then needs and that farre lesse would serve the turne 3. In many it proceeds from a strange levity incomposednesse flotingnesse and unsetlednesse of Spirit they cannot keep their mind steddy nor serious in this worke but are quickly turned aside to other things even a feather flying in the ayre will divert and take them off and cause them to wander in vanity and impertinencies 4. In some it proceeds from a guilty fearefulnesse they will not bee too busie this way to pry into themselves fearing lest they might see that which would make their hearts ake to see by causing the remembrance of their former evill wayes to returne upon them They think it would bring a damp on their worldly comforts and marre
that they alwaies speed best and have most assistance and enlargement of heart in duties that set to them in most Humilitie and tremblingnesse of Spirit 3. To grow up to more and more full Assurance of our salvation unto which we are exhorted Give all diligence to make your calling and election sure Diligence here implieth 1. Care of the heart so rendred 2 Cor. 7.11 2. Earnest indevour which hath in it speed instantnesse painefulnesse putting forth our best strength thereunto taking paines for God and our soules to make our calling and election sure that is that we be not disappointed or doubt or distrust of it the former is the assurance of the things in themselves i Certitudo obiecti the other is in regard k Certitudo subiecti of us This duty is to bee done 1. by building our hope of both not upon the Sand that is either upon l Ephes 2.3 good nature or m Matth. 3.9 Gods outward Covenant or n Maâ— 7.21 22 23. common graces and duties for these will deceive us but upon the Rocke which is Christ Mat. 7.24 and in him upon his promise of Word Oath Heb. 6.18 2. By gathering certaine signes of our safe estate in him as from our chusing him for our God Psal 73.25 a sure signe he o Ioh. 1â— 19 first chose us 1 Iohn 4.19 so of our effectuall calling and the like 3. Eschewing such evils as might darken or dampe our Assurance and breake the bones and strength of it 4. By adding grace to grace and linking one to another as you heard before Thus you see what things are required of us about this great worke and businesse of our Salvation and unto this wee should the rather hasten with all our might as in many other respects so in that priority in enjoying the benefits of God in Christ is a great prerogative and every one should stir up themselves about it To be first in Christ hath speciall privileges Rom. 16.7 Salute Andronicus and Iunia saith Saint Paul who were in Christ before me So is Epinetus recorded to be the first fruits of Achaia The sooner we get out of the world which lyes in wickednesse unto Christ the safer we are what ever befals us and the more sins and pollutions of the world shall we be freed from and so the sooner shall wee provide for the peace of our consciences and the comfort of our lives Thus also are we to stirre up our selves according to our places and callings p Pecora fratris tuo errantia iubel ut reducas fratri tuo nedum ipsum sibi Tertul. about the salvation of others and to further the same with all earnestnesse of intention by all the wayes and meanes we can as they stand in relation unto us Thus Cornelius taking the opportunity when Peter was to come to his house to Preach the Word unto him q Acts 10.24 he gathered together his kinsmen and meere friends So Andrew cals his brother Simon and r Ioh. 1.40 41 tels him We have found the Messiah and so brought him to Iesus This being an infallible note of a good man that hee cannot tell how to goe to heaven alone This care and deare affection should specially be found in Ministers of Gods Word how should they stirre up themselves when they come to perform this worke Before them sit the blinde and ignorant the proud profane and rebellious sinner Å¿ 2 Tim. 2.20 held under the power of the Devill and led captive by him according to his will who are making hast and fetch large strides to the fiery Lake which is but a little before them What tender compassions should they put on to bring home wandring sinners and t Heb. 5.2 such as are out of the way that if it were possible u Acts 20.28 not one soule should perish committed to their charge When the Lord is pleased to call home a lost sinner and beginnes to lay a foundation of his blessed change in his soule wee should stirre up our selves by all signes of joy and rejoycing As it was when God put to his hand to lay the foundations of this glorious frame of the world the Lord himselfe tels us * Job 38.7 that the morning starres sang together and the Sonnes of God that is * Vid. Ion. ad loc the Angels shouted for ioy much more when he begins x Amos 9.6 to build his stories of grace and mercy in the soule of any it being a greater and a harder worke to save one sinner than to make the world because in that work there was no resistance for he did but y Psal 33.9 Gen. 1.3 speake and it was done he said Let there be light and it was so but in the soule of man there is great resistance who stands out as long as ever hee can and God hath much adoe with us before hee can bring us home therefore are wee to make it matter of great joy even as it is to the holy Angels themselves Who reioyce over one sinner that repenteth Luk. 15.10 Thus doth the Father of the prodigal child in the same Chapter a Luk. 15. ult It is meet saith he that we should make merry and be glad for this thy brother was dead and is alive againe Luke 10.21 Jesus reioyced in Spirit he was lost and is found and good cause have wee to rejoyce one soule more being pulled out of the Divels clawes and kingdome one more is added to the Church one more of a child of wrath death and hell is made an heire of grace and salvation Section 2. Of stirring up our selves against our owne sinnes THe second thing about which this duty of stirring up our selves is to bee exercised is in regard of sinne and Gods offence whether in regard of our selves or others 1. In regard of our selves and our owne sinnes 1. First in regard of our inbred and inherent corruption wee are to stirre up our selves b Incentiva vitiorum statim in mente iugulabis et parvulos Babilonis allides ad Petram Hieron in opposing and resisting the inward motions stirrings and provocations of it it is our duty to set our selves against them with all our might to sharpen our eyes against them we should labour to see Death Hell Wrath and Gods curse in the least risings and motions unto them we should looke upon Lust Pride Malice Revenge thoughts of blasphemy c. as upon the Divell himselfe we should be no otherwise affected with the stirrings of these then as if thou didst feele a Toad or Serpent stirring crawling in thy bosome O in what a case wouldst thou then think thou wert How wouldst thou shake thy selfe and never be at quiet till thou hadst got forth that loathsome and venemous creature So and much more shouldst thou c Dum in cogitatione voluptas non reprimitur etiam in actione dominaetur strive and
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
natures doe wee carry about us which are such great enemies to the worke of grace that if wee looke not very narrowly unto it a great dampe and chillishnesse will fall upon our hearts our prayers wil grow weaker and weaker shorter and shorter good purposes and resolutions will quickly dye goe out and bee lost in us Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of Religion d Deut 34 7 his sight is not waxed dimme nor his Spirituall force and heat abated CHAP. VIII Where the Doctrine is applyed in the severall uses of it Vse 1 THis shewes us that the profession of Religion and the exercise of it is no dull or lazy thing but a businesse of the greatest intention of all others in the world unto which is required the strength and e Non est ad magna facilis ascâ—nsuâ— quem sudorem perpetimur cum coâ—amur ascoÌ„dere c lles vertices montium quid ut asâ—endan us ad coelum Cyp. de dis hab Virg. highest pitch of our affections our most elevated thoughts and the utmost of our endevours Againe it shewes how much they do deceive themselves that content themselves with doing duties of Religion out of forme and custome without theinward Principles of Faith f Quodlibet agens propter amorem agit quodcunque agit Aq. 1.2 q. 28. art 6 Love and Obedience to set them a going and to move and stir them forward Amongst these we may ranke 1. The Papists whose Religion cannot be but joylesse and uncomfortable resting in the work done who if they can give in such a number and tale of Prayers undergoe such penance and screw up their outward Devotions to such a height thinke all is wel though the heart all this while hath not stirred a foot about the businesse nor so much as looked toward the body what it was a doing 2. Amongst our selves we may take in our simple ignorant people who are full Papists in this who therefore thinke they have prayed because they have bin upon their knees heard the Sermon well because they have beene at Church c. and so plod on from day to day without any sense of the evill or comfort of the good 3. Thus is the Civill man and carnall Professor deceived who though hee hath more knowledge than the other and by the benefit of education good example or the light of naturall conscience hath more dealings with God yet hath hee his heart as cold starke and unstirring as the other and though he applaud himselfe in the Mediocrity of his temper as having found out a g Nihil Salvator â—idâ—lium amaâ—â—â—epidoâ— eâ—â—nâ— Hieron middle way to serve his turne betweene strictnesse and profanenesse yet is it of al others the most dangerous and most loathed by the Lord who being of the h Rev. 3.16 Laodecean temper shall certainly bee spued out of Gods mouth 4. Thus is it with the subtill and close hypocrites of these times who like the cold Glow-wormes of the night seeme to carry more light about them and make a greater bustling than the other yet because it is without all heat and sweat of the minde and heart what they doe shall be reckoned but as i Heb. 9.14 dead workes which have a loathsome savour in the Nostrils of the Almighty Thus the k Rev. 31 Angell or Minister of the Church of Sardis is sayd to have a name to live though he was dead Vse 2 This may bee for tryall and examination of our selves what our care and endevour is in stirring up our selves in all duties and exercises of piety How have we answered all that cost and care of God towards us How doe our hearts run and cleave to the Lord in preferring him before all things l Psal 73.26 satisfied with him alone How are wee for Christ since the saithfull called and chosen are with Christ Revel 12.7 17.14 fighting on his side against the Dragon and his Angels against Antichrist and all his Adherents and since n Mat. 12.30 he that is not with Christ is against him and hee that gathereth not with him scattereth with the Devil Our new Creation giving a new disposition whereby we rise up on the Lords side against whom before o Rom. 8 7 our wisedome was enmity Doe thou seriously weigh what answer thou canst give as in Gods presence without deceiving thy selfe or others unto that pressing question of our Saviour p Mat. 5 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing do you What doe ye more than others What doe you more than the carnal and profane than the civill or the hypocriticall professor What doe you more for God than these Vse 3 How may this smite as with a mighty scourge of reproofe the very spirits of Gods owne people for that sluggish and bed-rid disposition that cleaves to our nature How doth our wonderful guiltinesse of the neglect of this duty begirt and besiege us on every side Whose heart may not smite him Whose minde doth not secretly mis-give him and falls under the thought of his grievous omissions Whose conscience doth not tell him that hee is involved and enwrapped in this spiritual drowsinesse and Lethargie Who may not take up this heavy complaint There is none that stirreth up himselfe and may say and I am one of them and so may I say that speake this and thou that hearest this Ah wee fooles and slow of heart we have not put forth our selves in any proportion answerable to the grace given or mercies received Ah! deare Christian hee that shall looke backe and take a serious view of the time of his life since his calling and shall consider what speciall opportunities of doing and receiving good h e hath fore-slowed how cold and carelesse hee hath bin to oppose or prevent sinne in himselfe or others what a dead heart hee hath had for the most part in all the duties of Gods worship both in his prayers to him his prayses of him and his standing for him how the bowels of his compassions have bin lockt up from his brethren whose good he should more have tendred his slacknesse and slownes in his christian race going most an end a snailes pace as though heaven were notworth the comming thither if any shall I say consider his many failings and grosse omissions in althe aggravating circumstances of them if the teares stand not in his eyes he hath just cause to complaine of he hardnesse of his heart Ah if our hearts were searched with lights and tapers what a deale of luggage and lumber would there bee found what heaps of drosse of cold and sluggish matter would appeare to lye deading and damping those few sparkes of heat and little light yet remaining in us Good Lord how full are we of our selves and of the world what strange lusts and passions lye yet unmortified in us which keepe downe our
minds that wee cannot lift them up to divine and spirituall things May it not be said in a spirituall sense of most of our hearts and houses as the q Isa 47.14 Prophet speakes there is not a cole to warme it Vse 4 How should this humble and ashame us how should wee bewaile this wretched luskishnesse and sluggishnes of our spirits this indisposition this unactivenesse and unzealousnesse if it were possible with teares of blood The godly are wont to esteeme of life not according to that they find in their body but their soule when that wants a heavenly disposition to spirituall things they lament over it as a dead soule since herein stands the life of it to be stirring and active in our duties of love and obedience r Isa 38 15â—.16 O Lord by these things men live and in all these things is the life of my spirit saith that good King Hezekiah Let us view our selves in the severall relations wee stand towards others whether Magistrate Minister Parent Master of a Family Friend or Neighbour c. and then let us but stand a while and think what good might have beene done which now hath been fore-slowed in our owne hearts in our families and abroad if in our first setting out in our Christian race wee had thus bestirred our selves now that time is past and gone and spilt like water on the ground which can no more bee gathered up againe What prayers and Sermons have beene lost c. what sinne and evill might have beene avoyded what sinne might have beene restrained by us the guilt of which now stickes upon us But more especially should it abase us and throw us downe in our selves and make us blush within our selves that wee have bin so vilely wanting to the Lord and his grace that we have not stirred up our selves according to the grace given and abilities bestowed upon us in that wee have not done that which we might have done and was in our power to do both in regard of resisting sins and temptations and performing duties of piety and mercy Whether a man may do more then he doth with that ability which he hath Quest But here it may be demanded Whether a man may doe more than he doth with that ability which he hath Answ 1 For the answering of this question I shall lay downe these severall positions First it is granted that an unregenerate man can do no good Spirituall without grace Å¿ Mat. 12.33 the tree must be good before the fruit can be good As t Iohn 15.4 the branch beareth not fruit but in the Vine Iohn 15.4 Secondly Yet a naturall man may doe more then he doth towards the attainment of a better state and to the good of other men they might use meanes as Hearing reading prayer as it is an outward action so giving to the poore c. Thirdly a regenerate Christian as in his first regeneration he is only passive God infusing new habits of grace new qualities into every faculty so after regeneration hee cannot doe u Rom. 7.15 Gal. 5.17 all the good he would nor when he would nor as hee would Fourthly A regenerate Christian after grace received standeth in need not onely of generall ayd * It is Gods free grace his voluntary influence which habituateth and fitteth al our faculties which animate thus unto a heavenly being which giveth us both the strength and first act whereby we are qualified to work and which con curreth with us in astu secundo to all those works which we set ourselves about As an instrument even when it hath an edge cutteth nothing till it be assisted and moved by the hand of the artificer so a Christian when he hath a will and an habituall fitnesse to worke yet is able to doe nothing without a constant supply and assistance and eoncomitancy of the grace of Christ exciting moving and applying that habituall power unto particular Actions E. R. but of supply of new grace to put forth every spirituall act of grace partly for the working out of his owne salvation and partly for the more spirituall and lively performance and accomplishment of the worke it selfe Hee standeth in need of 1. Preparing grace that whereby God prepared the heart of Titus to receive Pauls exhortation 2 Cor. 8.17 By this grace the hearts of Gods people are prepared to pray Psal 10.17 2. Exciting or awakening or quickning grace Isa 30.4 in the latter end of the verse Hee wakeneth morning by morning hee wakeneth my eare to heare as the learned So Psal 143.11 3. Assisting and strengthning grace 1 Pet. 5.10 4. Enlarging grace Psal 119.32 5. Directing grace 2 Thes 3.5 6. Protecting or preserving grace keeping off prevailing interruptions Esay 27.3 7. Perfecting grace 1 Pet. 5.10 Fifthly Though a regenerate Christian cannot by his owne abilities excite or prepare or enlarge his owne heart to any Spirituall duty yet by the grace he hath received he may and ought to use the meanes which God hath appointed for the stirring up of the heart towards God for 1. Hee may walke in a conscionable care not to live in any knowne sinne or after the flesh for to live after the flesh deadeth and dulleth the Spirit Rom. 8.13 2. He may abstaine from the constant abundant use of sensuall comforts for such though lawfull will secretly choake the heart of a Christian as they did Salomons 3. Hee may diligently use the holy Ordinances of God especially the hearing of the Word where it is Preached with power in the use whereof a regenerate Christian by grace received exceedeth a naturall man in that a naturall man can onely heare but not upon a right ground nor for a right end but a regenerate Christian by grace received may heare in obedience to Gods ordinances and for his edification seeking and waiting upon God for a blessing Cant. 3.1 4. He may discerne the dulnesse and deadnesse of his owne heart to all spirituall duties and may * Isa 63.17 complaine thereof unto God in prayer Isa 63.17 Sixtly for want of the use of these means he may justly be said not to prepare his owne heart 2 Chron. 12.14 not to stir up himselfe to take hold of God as in the Text and so therby to x Ephe. 4.30 grieve the holy spirit of God y 2 Cor. 6.1 and to receive the grace of God in vaine and therfore may justly be reproved hereof and complained of as in the Text. Besides this the constant experience of all the children of God wil beare them witnesse that there be no sinnes that lye more heavy upon them or under which they doe more deepely grone and mourne than their walking unworthy of those precious mercies and graces they have received z Verum heu mihi studium ellud meum et zelus si hoc nomine dignus est adeo remissus languidus fuit ut innu mera mihi ad munus meum preclarè