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
struggle against all motions and provocations to sinne Say to thy selfe in such a case Oh these filthy lusts whither wil they carry mee How shall I bee able to looke God in the face if I should give way to it And I must goe to him before I sleepe d Cavendum vulnus quod cum dolore Sanatur Hieron Ep. ad Sal. in what a case will my conscience bee within this halfe houre Begge hard of the Lord to keepe thee and to give thee strength against these sinfull stirrings of thy corrupt nature Thus have Gods Children with successe helped themselves when they have set themselves against the brood of the Devill crying as the repenting Israelites against their Idols e Isay 30.22 Get thee hence and so have preserved their peace 2. When former sinnes unrepented of come into thy remembrance it is our duty to f Ionah 3.8 cry mightily against them and to be in great bitternesse for them g Zac. 12.10 as one that is in bitternesse for his first-borne even to cry out as a travelling woman amidst the pangs and throwes of guiltinesse Hence h 2 Chr. 33.12 Manasseth is said to humble himselfe greatly O when the fountaines of the i Gen. 7.11 great deepe are broken up and the heart of the penitent sinner beginnes to breake and melt there bee strong grones and sighes uttered which pierce the very heavens and the voyce and cry of them is heard on high 3. When fallen into any sinne it is our duty to bestir our selves k Licet lapsi sint non commorentur in lapsu nec in ipsis se sepuliant ruinis suis sed ilicò ubi concidere resurgant Salv. lib. 1. cont Avarit to get out of the mire never to give thy selfe rest in it think thou lyest all the while amongst ginnes and snares and Scorpions amidst quick-sands in which thou sinkest deeper and deeper every moment thou so abidest Wee should call to mind what Peter did in such a case l Luke 22.62 He went out presently and wept bitterly Section 3. Of stirring up our selves against others sinnes IN regard of others sinnes it is our duty to stirre up our selves and that in regard of the evill of doctrine or judgement or of life and conversation 1. For the evill of doctrine false and erroneous tenents and positions wee should stirre up our selves m Iude 3. to contend earnestly for the faith once delivered to the Saints not to lose the least dram of that precious doctrine we are not to looke for any more Gospels or any more truths to be penned for us therefore to looke well to these wee have As they are penned and written for all Gods people so all have interest in them it being the Common Salvation Iude 3. al should stand for it to their uttermost n Mos iste semper in Ecclesiae viguit ut quó quisque foret religion fior eò promptiùs novellis ad inventionibus contra irâ—t Vincent Lerinens so to stand against that which is contrary to sound Doctrine Ah deare Christian wee should prize most dearely every truth of God the least of which is more precious o Mat. 5.18 than heaven and earth and a most sweet and beautifull thing whereas every errour is loathsome and deformed p Nova dogmata vetus Testamentum deos alienos appellare consuevit Id. Vinc. casts a blemish on the most holy and pure nature of God and tends to the ruine and confusion of all things He that goes about to corrupt and debosh another in life and manners by wicked counsell or example is to bee shunned as a dangerous enemy but he that goes about to corrupt and debosh another in his judgement and understanding which is the most precious and excellent part of man and to spoyle him in his intellectuals is to be accounted as a cursed enemy and to be driven out from the society of mankinde q Revel 2.2 The Church of Ephesus was commended Vid. Pareum ad loc that shee could not beare with them that were evill that is such as were false Apostles who carried about false doctrins and corrupted others How did Saint Paul stand out against Elymas r Acts 13.9 who sought to turne away the Deputy from the faith How did he sharpen his Spirit against him saying O full of all subtilty and all mischiefe thou childe of the Divell thou enemy of all righteousnesse wilt thou not cease to pervert the right waies of the Lord. 2. In regard of the evill of life and corruption of manners in others Å¿ Ne sitis negligentes in coâ—r gendis vâ—stâ—â— ad curam vestiam quoquâ— moâ—o perimentibus monendo do cendo hortan do terrendo Aug. ver Dom. â— â—8 we are to stirre up our selves against it as farre as our calling and condition of life will permit They that forsake the Law t Pro. 28.4 saith Salomon praise the wicked but such as keepe the Law contend with them The innocent shall stirre up himselfe against the hypocrite saith Iob Iob 17.8 They will not let them carry it away so but will reprove them for their wickednesse The example of that worthy Governour Nehemiah is remarkeable in this kinde who contended with the Nobles who profaned the Sabbath day and by their example drew on others to that grievous sinne Heare what he saith u Neh. 13.17 Then contended I with the Nobles of Iudah and said unto them What evill thing is this that yee doe and prophane the Sabbath day Did not your fathers thus and did not our God bring all this evill upon us and upon the City yet yee bring more wrath upon Israel by prophaning the Sabbath Vers 28 See also how hee cleased from him one of the sons of the high Priest because hee was sonne in law to Sanballat who was a professed enemy to Gods people and a great scoffer at all their proceedings But incomparable is the example of our Saviour in reforming the abuses of the Temple * Iohn 2.15 Zealous of his fathers house he whipt out the buyers and sellers powred out the mony-changers and overthrew the Tables At which fact the Disciples remembred that it was written The Zeale of thy house hath eaten me up Section 4. Of stirring up our selves when we come to God in prayer VVE are also to exercise this stirringnesse of heart in all duties of Obedience whether they be duties of immediate worship or otherwise To give some instances When wee draw neere to the Lord to pray to him it is our duty to stirre up our selves and to declare by all signes x Vitus Theodorus writing to Melancthon speakes thus of Luther No day passeâ— him faith â—e but he spent three houres at least in prayer Once I happened to over-heare him being at â—rayer O what spirit and life and faith was there in his prayers what hee aske hee doth it with sâ—ch â—evere ce
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
SOME HELPES TO STIRRE UP TO CHRISTIAN DVTIES Wherein is explained the Nature of the Dnty of stirring vp our selves Instances are given in the most necessary Christian Duties Some Questions about this Subiect are profitabâ—y resolved By Henry Whitfeld B D. â—reacher of Gods Word at Ockley in Surrey The second Edition Corrected and enlarged LONDON Printed for Jâ—hn Bartlet and are to be sold at his Shop at the Gilt-Cup in Cheape-side 1â—34 TO THE RIGHT HONOVRABLE ROBERT GREVIL Lord BROOKE of Beauchamp-Court encrease of Grace Right Honourable COnsidering how hard a thing it is by reason of that fraile and corrupted nature we carry about with us to profit by praise and finding moreover a Vt quisquis est laude dignissimus ita minime lib enteâ— suas audite solet laudes Buchol that the more deserving and worthy any are of it the lesse desirous they are to heare it Iudging your Lordship to be of the same minde I resolved not to detaine you with matter of that nature neither indeed dare J give b Iob 32.22 flattering Titles fearing the secret reproofe and stroke of God in my owne Conscience I have adventured to addresse this Dedication to your Lordship partly for the shrowding and sheltring this little Booke under your Honours name and protection which I humbly crave and partly because J deemed your Lordship a fit patron of it the Lord having added this to al his other favors as to give you a hart stirred up in duties of his Service Honour which is the subiect of this Treatise I conceived also some hopes that you might see something in it whereby you might be farther provoked and stirred up in the earnest Love and open profession of the Truth wherof you have given abundant Testimony before many witnesses which this Treatise cals for and gives some light unto Blessed be the Divine Maiesty who notwithstanding the great severity of that Sentence in Holy Writ 1 Cor. 1.20 That not many wise men after the Flesh not many mighty not many Noble are called hath in your fresh and florishing times amidst the confluences of many worldly blessings and contentments looked upon you and made choice of you for himself to doe him service and hath taught you to esteeme the world as it is when he hath passed by so many of high birth and of great ranke and quality who are mightily enthralled and lye prostrate adoring the seeming felicities of this present world What remains then but that you advance forward and doe still more Nobly worthily improving those singular endowments bestowed on you to the best advantage of the giver of them Thus shall the Lord still goe on to performe his promise 1. Sam. 2.30 That such as honour him he will honour The truth and comfort of which I doubt not but your Lordship hath already found and felt the greater more excellent part of which remaines to be fulfilled to you when your earthly honour is layed in the dust and your soule advanced to that hoped for perfection For the full accomplishment whereof hee shall ever pray who rests Your Lordships to be commanded in all Christian Service Henry Whitfeld The Epistle to the READER Christian Reader OVr spirituall life being the most choyce and precious treasure that we carry about us in these our earthen vessels in the lively sense and operations of which consists the very life of our lives and the the height of our comfort and solace here below How needfull is it that we consider of all meanes and wayes by which this life may be preserved and inlarged that we may have it in more abundance And this we should the rather doe both in regard of those inward annoyances which flowing from our corrupt nature doe cause many faintings and decayings even in the best as also in regard of those evils which comming from without and breaking in upon this life do wondrously waste weaken and hinder the operations of it Now as it fares with our naturall life that stirring and exercise proves specially helpefull for the preservation of it so that which makes our spirituall life more lively and fils it with stronger spirits and activenesse is the exercising of the severall powers and faculties of it the severall gifts and graces of it in all those acts and wayes in which it is to put forth it selfe The serious thought of which hath caused me Christian Reader to make this Eslay and to come to thy helpe in what I might in this short discourse following The matter I know is necessary and of generall use for all Gods people though the manner of handling of it will not be found so notionall accurate or judicious yet finding none as I could call to minde that had travelled in this Subject I thought my weaknesses in this kinde might bee sheltered under my desire of a more generall good I considered also I had many of my Christian friends and neerest kindred farre removed from mee who being part of my care I was willing to put somewhat into their hands which might not onely bee as a pledge of my love to them and some direction for them but might also by Gods blessing have somewhat in it to quicken them up in their Christian course I saw my glasse running out apace and I knew it would bee a griefe of heart unto me if either they or I had beene called for hence before I had left with them some proofe of my care and love which I conceived might best be effected this way I viewed also the way and course of many professours of Religion even of such as are counted of the forwarder sort where I found much sloth lukewarmenesse and backsliding I thought if I could throw but a sparke into the heart of any such who did know what a fire it might kindle In many also though well minded there is plainly to be seene a lownesse and flatnesse of spirit together with a contentednesse to goe an easie and ordinary pace in their Duties and performances Now if I could but a little heighten the affections desires and endevours of such and cause them somewhat to advance and put forward it would bee abundant recompence for what-ever paines I could bestow in this kind I found also I had a dull and sluggish heart of my owne which by this meanes might haply be quickned up and that thus setting rules and lawes to my selfe what I had written might be of further use for me for the time to come Some fruit also and acceptance I found amongst such where I preached over these Notes in a shorter manner All which layed together have now prevailed with me to doe that which I never intended to do viz. to give way to the publishing of them and bringing them into a more open light What-ever I have done I offer it unto thy view and submit it to thy loving censure hoping that if thou gaine ought by what is written thou wilt remember him
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
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
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
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
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
meditating on the Promises themselves pondering and musing upon them Whence the Spirit of Christ beheld in the Promise is conveyed unto us b 2 Cor. 3.18 to transforme us into the likenesse of Christ by it Section 13. Of stirring up our selves in duties of Love and Mercy THus of some Duties which have a more immediate Relation unto God about which wee ought to stirre up our selves now to goe forward and to instance in some duties which have reference to our selves or others In all workes of Love and Mercy towards others it is our duty to stirre up our selves that wee c 2 Thes 1.3 abound in them and wee should have d 2 Cor. 8.16 an earnest care about them whether it bee in regard of the bodies or soules of others or any other way Our love should be e 1 Thess 1.3 laborious ful of the f Rom. 12.10 bowels of tendernesse and compassion to be kindly affectioned to be g 1 Tim 6.18 ready to distribute willing to communicate Where we see grace in any eminency to have our hearts knit to such h 1 SaÌ„ 18.1 2 as Ionathans was to David i Heb. 10.24 To consider one another and to provoke to love and good workes Some we may finde in soule troubles with k Nehe. 2.2 Gen. 40.6 7 countenances sad and dejected faces pale and wan heavy-eyed and sighing as they goe now to stirre up our selves to come to their i Iob 4.4 help and succour by all the wayes wee can if it bee thy friend or any thou canst any way reach never give thy selfe rest but let it pitty thy very heart cry to God for their ease and deliverance and if God have given thee the skill of a Spirituall Physician with a tender hand bind up the bruised Spirit Some also are m Rom. 14.1 weake in faith these wee should support Some are feeble-minded apt to bee discouraged thes n 1 The. 5.14 to streÌ„gthen Some are overtaken with frilings and temptations these to o Gal 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set aright as a bone that was out of his place as the word there signifies some grow disorderly and scandalous these to p 1 The. 5 14 reprove some grow cold luke-warme and are like to q Heb. 12.15 fall away these to quicken and rowse up from their drowsinesse Section 14. Of stirring up our selves in regard of our Christian race IN regard of our Christian race we are set to run it is our duty to stirre up our selves r 1 Pet. 1.13 to gird up the loynes of our minde to runne like the two Disciples to our Saviours Sepulcher who ranne with all their might who should come thither first Wee should not stay for company in this weighty businesse Å¿ Quoties cogitas de perfestione virtutum noli considerare quid alii minuâ— habeant quam tu habeâ— sed quid â—s minus habis quam habere iam deâ—bes Filg neither are wee to content our selves with the pace of carnall professors temporary beleevers or lazy Christians nor with that pace which wee our selves do or have gone nor should wee looke backe to see who comes after but thinke thou art upon life and death therefore t Heb. 12.1 to cast away every weight and the sinne that doth so easily beset us nothing in the world should cause us to step aside but to runne u Pro 4.25 forth right Wee should now * Phil. 3.13 forget all things that are behinde reaching out to the things which are before To this end we should set before us that x Heb. 12.1 cloud of witnesses those blessed servants of God who have gone before us who have finished their course and kept the faith to their latest breath especially y Heb. 12 2 looking to Iesus the Author and finisher of our faith who for the ioy that was set before him endured the crosse despising the shame and is set downe at the right hand of the Throne of God Our Savior Christ is not as a dead marke Note who helpes not the runners at al but looking to him by faith he guideth us in our way with his eye Psal 32.8 enlargeth our steps and gives us strength that wee faint not but still helpeth us to t Phil. 3.14 presse toward the marke till we obtaine the price of our high calling of God through him And this wee ought to doe with the more care and earnestnesse there being so many that look upon us whom wee may encourage by our example either in doing or suffering Wee little thinke how many doe eye us in our Christian walke and what good wee may doe by a Phil. 2.15 holding forth the light of a good example how it may b 2 Cor. 9.2 1 The. 1.6 7 provoke others to mend their pace and to runne with the more cheerefulnesse having some to lead the way before them Section 15. How we are to stirre up our selves when our last end approcheth VVHen our last end approacheth and wee lye upon our last bed if God bee so mercifull to us as to afford any strength ease or respit from paine freedome from Temptation or to continue the use of our reason and memory it is our duty to stirre up our selves that we quit our selves well in the last act of our life and this is done 1 By a carefull preparation of our selves for our blessed change and departing hence by making our reckonings even and expressing by all signes and tokens our c Phil. 1.12 desire of being dissolved and to be with Christ Now to stirre up our hope and earnest expectation of the accomplishment of all those blessed promises of the life to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word used Rom. 8.19 according as the Apostle speaks of himself Phi. 1.20 the word used by him there signifies to reach out ones necke in looking after somewhat we greatly desire and earnestly expect to come unto us Ask is said of d Iudg. 5.28 Sisera his Mother she looked out at a window and expecting the returne of her sonne shee cryed Why are his Chariots so long a comming So now the soule should be looking out and reaching forth it selfe expecting that good howre when God will send for it O when the immortall soule which hath long so-journed in this sinfull flesh shall beginne to e Intrepidè purgamus ad Redemptorem nostrum Iesum intrepidè ad Patriar charum concilium trepide ad patrem nostrum A braham enm dies adveneris prâ—fie sâ—amur Ambr lib de bono mortis draw neere to the confines of eternity there being it may bee but a few houres and as it were but a step betweene it and everlasting blessednesse and those beatificall visions which infinitely transcend all that ever mortall eye saw as farre as the glory of the greatest Princes Court doth the meanest Cottage how should wee beginne
sicknesses of the soule and keepe it in a low and weake estate 4. Unnecessary sadnesse and unchecrefulnesse 5. Vaine feares of what may befall us in regard of our Christian profession 6. The disswasion of worldlymen carnal friends and kindred which say Why cannot you content your selfe to doe as others doe Vulgar speeches against the earnessâ— profession of Religion but you must make all the Towne and Countrey to talk of you in being so strict and precise in running after Sermons and in saying as many praiers as would serve two or three besides there is a reason in all things and enough is enough Thus our Saviours kindred dealt with him who seeing him wonderfull earnest and painfull in Preaching to the people came to lay hold of him thinking he had bin t Mark 3â— 20 21. besides himselfe 7. Worldly cares and multitude of worldly businesse which u Mat. 13.22 choakes the heart 8. Sinfull pleasures too much carnall mirth or abusing of lawfull things which mightily * Anima dispersa fit minor weaken intenerate and emasculate the Spirit and draw out the vigour and vivacity of it 9. Consorting much with Civil and Carnal company these are as a continuall dropping which insensibly cooles the lively operations of the Soule A good man amongst such is like a sheepe amongst the briars he will come away a loser do what he can 10. Resting in thy present condition contenting thy selfe with the beginnings of Grace and with that measure thou hast 11. Discouragements in thy selfe at thy owne weaknesses and inabilities for want of parts and gifts For this God was angry with Moses who pleaded his inability to goe on Gods errand consider what the Lord said to him x Exo. 44.10 Who hath made mans mouth or who maketh the dumbe or deafe or seeing or blind have not I the Lord Who hath given thee that which thou hast Who can increase it Who also will expect no more then he gives Secondly seeke this of God by earnest prayer Earnest praier to God Iam. 1.19 from whom comes every good and perfect gift Let thy heart follow the Lord with uncessant requests leave him not till hee answer thee in this great suit of giving thee a stirring heart Iabez in the y 1 Chr. 4.10 first of the Chronicles makes this prayer to God saying O that thou wouldst blesse mee indeed and enlarge my coast and God granted him that which he requested So doe thou say O that thou wouldst blesse me indeed and enlarge my heart This is a blessing indeed if God would bee so gracious to thee as to grant thy request Thus z Psal 143.11 â—0 11 David often prayeth that God would quicken him and unite his hart to feare the Name of God a Cant. 1.4 Draw me saith the Church in the Canticles and wee will runne after thee These are the breathings of a faithfull soule and thus shouldst thou doe if thou hadst but one request to make next to the salvation of thy soule this O this should bee it That God would give thee a stirring heart for without this heaven it selfe would not be heaven and with this a very dungeon would seeme a corner of heaven In all thy prayers therefore put up one petition for this that God would keepe this Holy fire upon the hearth of thy heart all thy dayes Thirdly we must renew our b Ps 119.116 purposes and promises often Often to renew our former promises and purposes wee must lay more bonds and engagements upon our selves more Vowes and Resolutions c Ps 132.2.8 Psa 137 5 6 and charge our selves with them and to doe it solemnly with Prayer and Fasting if need require to bind our selves the more strongly to our duties even that wee will stand on the Lords side and give up our selves more for the publike good and for this end wee should often commune and reason with our owne harts chiding and reproaching our selves for our dulnesse and dejection of Spirit Why art thou cast down O my soule saith d Psa 42.5 6 David As if hee should have said O my God I doe lye downe overthrowne in the strength of my minde and I am ashamed of my selfe for it My soule hope thou in God I will yet praise him more I will remember him and all his promises and mercies and cleave unto them with more faith and greater confidence than ever yet I have done Fourthly wee should often set before us the examples of Gods Saints and servants To set before us the examples of Gods servants who have exceeded this way who have exceeded the common measure in their zeale and earnestnesse As the Apostle saith of the e 1 Thes â— 7 2 Thes 1.3 4 Thessalonians That they were patternes to all them which beleeved in Macedonia and Achaia and propounds them in their rare faith and patience with glorying f Luk. 7.44 Seest thou this Woman saith our Saviour to Simon compare her love to mee with thine and bee ashamed So also let us looke upon such who are now living who excell in this grace prize them highly rejoyce in their society resort unto them as to the g Psal 16.2 most excellent upon the earth When wee want fire wee use to goe to our neighbours and to light our Candle at anothers flame Seeke them out though it cost thee much travell and paines they will abundantly recompence all thy labour h Luk. 24.32 Did not our hearts burne within us say the two Disciples when they travelled together and talked with our Saviour O the communion of Saints what a blessing is folded up in it and goes along with it How doe the sparks flye abroad and how are our cold and dull hearts quickned and enflamed thereby How doe Gods servants many times part from each other blessing God in their hearts that ever they saw the faces or heard the voyces each of other having got such courage and strength one by another Lastly the carefull and frequent exercise of that grace we have in any kinde The frequent exercise of that grace we have helpes much to stirre up the heart Every act intends the habit and the more the acts of grace are iterated and repeated the more the grace is intended and enlarged the more spreading strong and active it growes The more wee lay forth our selves dresse and tend to every grace and gift bestowed the greater is the increase and fruit of them Simile As it is in a tree planted and plashed against a wall the more it is spread and laied forth in the branches even to the least twigge the more warmth and vigour it gets from the Sun-beames and the more fruit it beareth Thus when every grace is exercised and put to the best use and advantage it must needs make a stirring and a fruitful Christian And as men get warmth into their hands by rubbing them and as the wax is made fit for the seale by chafing it so i Quomodo sine exercitio doctrinae aut sine usu profectus Res omnis proprius ac domesticis exercitiis augetur Amb. offic 1. cap. 5. exercise of grace helpes to warme and kindle the heart and makes it fit for many Divine and heavenly impressions to bee put upon it Thus fervent prayer kindles the heart increaseth that grace by the often exercise of it stirres up other graces in us and shakes off all heavinesse and drowsinesse of soule k Exo. 24.39 When Moses had beene long with God in the holy Mount there was a brightnesse and shining put upon his face So our conversing much with God by prayer puts a greater light and brightnesse upon the soule Thus he that edifies another edifies himselfe and whilst he is imparting what grace hee hath to others it growes in his owne heart as the l Mat. 14.19.20 bread did in the Disciples hands whilst they were distributing it to the poore hungry people The more also wee put forth the fruits of Christian love towards others the more loving it makes us by giving we become more liberall and by shewing mercy on the distressed more pittifull besides that great comfort and refreshing of heart which followes upon well-doing FINIS