hath turned them away from the profession of Religion Such were Bolsecus Petrus Carolus and others Hos. 8. 3. Israel hath cast off the thing that is good At Ausborough the Papists give ten florens a year to such as revolt from the Protestant Faith Men draw back from God because they never had the Spirit of God to confirm them Such as have the Spirit 's indwelling never take their final leave of God The Spirit in the heart is called an earnest not a pawn A pawn may be called for again and taken away but an earnest remains and is part of the summ behind O how odious is it to draw back from God! The name Judas is had in abomination at this day Sure no Protestant would baptize his child Judas And how dismal was his end he who had no bowels to an innocent Christ his bowels gushed out If it be good to draw near to God it must needs be evil to draw back from him Psal. 37. 27. Thou hast destroyed all them that go a whoring from thee 3. It exhorts us all to draw near to God 'T is more ingenious to draw near to God voluntarily than to be drawn near to him by affliction God is the terminus ad quem whither should the soul go but to God where can the Bee rest but in its hive To draw near to God is as well a priviledge as a duty There are but two Motives I shall use to perswade to this drawing near to God 1. The first is in the text to draw near to God is a good thing 'T is good for me That it is good appears several waies To draw near to God is our wisdom The price of Wisdom is above Rubies Job 28. 18. No Jewel we wear doth so adorn us as wisdom and wherein is our wisdom seen more than in our appropinquation to God 'T is judged wisdom to keep in with great men Prov. 19. 6. Many will intreat the favour of the Prince A Prince's love is mutable How often doth the sun-shine of his royal favour set in a cloud But it is wisdom to draw near to God he is the sweetest friend and the sorest enemy To draw near to God is our honour It is counted an honour to converse with noble personages What an high dignity is it that the great God will suffer sinful dust to draw near to him Surely the Apostle did speak it with an holy boasting 1 Joh. 1. 3. Our fellowship is with the Father and with his Son Jesus As if he had said we do not walk with the Pedanticks of the world we are of the blood-royal of Heaven we live above other men Our fellowship is with the Father That the King of Kings will hold forth a Golden Scepter to us invite and welcome us into his presence and bid us draw near this is no small favour 1 Sam. 2â—… 2. Every one that was distressed and in debt drew near to David and he became a Captain over them So that we who are distressed and in debt may draw near to God and that he will not only be our captain but our Husband Isa. 54. 5. What transcendent dignity is this It is a wonder God doth not kick uâ—… out of his presence but that we should be admitted to see the King's face and that he should send us dainties off from his own table is an honour fitter for Angels than men To draw near to God is our safety God is a strong Tower Prov. 18. 10. It is good in times of danger to draw near to a Fort or Castle Haâ—… 3. 4. He had horns coming out of his haâ—…ds and â—…here was the hiding of his power The â—…orns coming out of God's hands are to push his enemies and she hiding of his power is to safeguard his people God is an impregnable strong hold Indeed there is no safety but in drawing nigh to God If the sheep straggles from the fold it is in danger of the Wolf if we straggle and wander from God we are in danger of Satan To draw near to God is our peace The only thing which breaks our peace is when we do not keep close to God but what harmony yea Heaven is in the soul when it draws nigh to God! Psal. 119. 165. Great peace have they that love thy Law This peace like Pearl in broth is cordial David drew nigh to God for he was ever with him Psal. 139. 17. And this made his pillow soft when he went to sleep Psal. 4. 8. I will lay me down in peace As the hony-dew falls upon the leaf O that sweet serenity which drops as hony upon the soul while it is drawing nigh to God! How comfortable is it to draw near the Sun and how sweet is it to approach nigh to the Sun of Righteousness To draw near to God is our riches 'T is good drawing near a golden Mine If we draw near to God he will enrich us with promises and divine consolations he will enrich us with the Pearl of price Ephes. 3. 8. He will reward us as a King yea as a God He will make over his Land and Jewels to us he will give us the spring-flowers of joy here and the harvest of glory hereafter If we draw near to God he will draw near to us If we draw near to him in duty he will draw near to us in mercy When the Prodigal approached to his Father his Father drew near to him and fell on his neck and kissed him Luke 15. 20. If we draw near to God with repenting hearts he will draw near to us with a compassionate heart David prayed Psal. 69. 18. Draw nigh to my soul. It is good to have God draw nigh to us How sweet is his presence he is light to the eye joy to the heart How happy was it for Zacheus when Christ drew near to him This day is salvation come to thy house Luke 19. 9. When God draws near to the soul Heaven and salvation draw near 2. There is a time coming when we shall wish we had drawn near to God We are shortly drawing dear to our grave Psalm 107. 18. They draw near unto the gates of death The wicked who care not for God yet at death they would draw near to him then they cry as Matth. 8. 25. Lord save us or we perish Then mercy mercy They run to God in distress as in a storm men run to a tree for shelter But God will not shelter his enemies The Lord gives the sinner abundance of mercy in his life time as you have seen a loving Father bribing a Prodigal Son with money to see if he can reclaim him but if the sinner be not wrought upon with mercy then at death the Sun of mercy sets and a dark night of wrath overtakes the sinner They who would not draw nigh to God as a friend God will draw nigh to them as an enemy How
even thou in this thy day the things which belong unto thy peace but now they are hid from thine eyes After the expiration of the day of grace no means or mercies shall prove effectual Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are hid from thine eyes Which is like the ringing a doleful knell over a dying person therefore put forth all violence for Heaven and do it in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it be too late and the decree be gone forth 19. If you neglect the offering violence now there will be no help for you after death When men shall open their eyes in another world and see into what a damned condition they have sinned themselves O now what would they not do what violence would they not use if there were a possibility they might be saved When once the door of mercy is shut if God would make new terms far harder than before they would readily seal to them If God should say to the sinner after death Wouldst thou be content to return to the earth and live there under the harrow of persecution a thousand years for my sake Yes Lord I will subscribe to this and endure the world's fury may I have but thy favour at last But wilt thou be content to serve an Apprentiship in Hell a thousand years where thou shalt feel the worm gnawing and the fire burning Yes Lord even in Hell I submit to be so that after a thousand years I may have a release and that bitter cup may pass away from me But wilt thou for every lye thou hast told endure the rack wilt thou for every Oath that thou hast sworn fill a bottle of tears wilt thou for every sin thou hast committed lye ten thousand years in sackcloth and ashes Yes Lord all this and more if thou requirest I will subscribe to I am content now to use any violence if I may but at last be admitted into thy Kingdom No will God say there shall be no such condition proposed to thee no possibility of favour but thou shalt lye for ever among the damned and who is able to dwell with everlasting burnings Oh therefore be wise in time now while God's terms are more easie embrace Christ and Heaven for after death there will be nothing to be done for your souls The sinner and the furnace shall never be parted 20. How without all Apology will you be left if you neglect this violence for heaven Me-thinks I hear God thus expostulating the case with sinners at the last day Why did you not take pains for Heaven hath not there been a Prophet among you Did not my Ministers list up their voice like a Trumpet did not they warn you did not they perswade you to use this violence teling you that your salvation depended upon it but the most melting Rhetorick of the Gospel would not move you Did not I give you time to look after your souls Rev. 2. 21. I gave her space to repent Did not you promise in your vow in Baptism that you would take Heaven by force Fighting under my banner against world flesh and Devil Why then did you not use violence for the Kingdom it must be either sloth or obstinacy You could be violent for other things for the world for your lusts but not for the Kingdom of Heavâ—…n What can you say for your selves why the sentence of damnation should not pass O how will men be confounded and left speechless at such a time and God's Justice shall be cleared in their condemnation Psal. 51. 4. That thou maiest be clear when thou judgest Though the Sinner shall drink a Sea of wrath yet not one drop of injustice 21. What a vexation it will be at the last to lose the Kingdom of Glory for want of a little violence When one shall think with himself I did something in Religion but I was not violent enough I prayed but I should have brought fire to the sacrifice I heard the word but I should have received the truth in love I humbled my self with fasting but I should with humiliation have joyned reformation I gave Christ's poor good words I did bid them be warmed but I should have clothed and fed them and for want of a little more violence I have lost the Kingdom The Prophet bade the King of Israel smite upon the ground 2 King 13. 18. And he smote thrice and staiâ—… and the man of God was wroth and said thou shouldest have smiten five or six times then hadst thou smitten Syria till thou hadst consumed it So a man doth something in Religion he smites thrice and then states whereas had he but put forth a little more violence for Heaven he had been saved What a mischief is this but to half do ones work and by shooting short to lose the Kingdom O how will this cut a man to the heart when he is in Hell to think had I but gone a little further it had been better with me than it is now I had not been thus tormented in the flame 22. The examples of the Saints of old who have taken Heaven by force David broke his sleep for meditation Psal. 119. 148. His violence for Heaven was boiled up to zeal Psal. 119. 139. My zeal hath consumed me And St. Paul did reach forth unto those things which were before The Greek word signifies to stretch out the neck a metaphor taken from Racers that strain every limb and reach forward to â—…ay hold upon the prizâ—… We read of Anna a Prophetess Luke 〈◊〉 37. She departed not from the Temple but served God with fastings and prayers night and day How industrious was Calvin in the Lord's Viâ—…eyard When his friends perswaded him for his health sake to remit a little of his labours saith he Would ye have the Lord find me 〈◊〉 when he comes Luther spent three hours a day in prayer It is said of holy Bradford preaching reading and prayer was his whole life I rejoyce said Bishop Jewel that my body is exhausted in the labours of my holy calling How violent were the blessed Martyrs they wore their fetters as ornaments they snatched up torments as Crowns and embraced the flames as chearfully as Eliah did the fiery Chariot that came to fetch him to Heaven Let racks fires pullies and all manner of torments come so I may win Christ said Ignatius These pious souls resisted unto blood How should this provoke our zeal write after these fair copies 23. If the Saints with all their violence have much ado to get to Heaven how shall they come there who use no violence 1 Pet. 4. 18. If the righteous scarcely be saved where shall the ungodly and sinner appear If they that strive as in an Agony can hardly get in at the strait gate what shall become of them that never strive at all If Saint Paul did keep under his body by prayer watching fasting 1 Cor. 9. 27. how shall
There must be a stirring up of the heart 1. To Prayer 2. In Prayer 1. A stirring up of the heart to Prayer Job 11. 13. If thou prepare thine heart and stretch out thine hands towards him This preparing our heart is by holy thoughts and ejaculations The Musitian first tunes his Instrument before he playes 2. There must be a stirring up of the heart in Prayer Prayer is a lifting up of the mind and soul to God which cannot be done a right without offering violence to ones self The names given to prayer import violence It is called wrestling Gen. 32. 24. and pouring out the soul 1 Sam. 1. 15. both which imply vehemency The affection is required as well as the invention The Apostle speaks of an effectual fervent prayer which is a parallel phrase to offering violence Alas how far are they from offering violence to themselves in prayer 1. That give God a dead heartless prayer God would not have the blind offered Mal. 1. 8. As good offer the blind as the dead Some are half a sleep when they pray and will a sleepy prayer ever awaken God Such as mind not their own prayers how do they think that God should mind them Those prayers God likes best which come seething hot from the heart 2. How far are they from offering violence that give God distracted prayer while they are praying they are thinking of their shop and trade How can he shoot right whose eye is quite off the mark Ezek. 33. 31. Their heart goes after their covetuousness Many are casting up their accounts in prayer as Hierom once complained of himself How can God be pleased with this Will a King endure that while his subject is delivering a petition and speaking to him he should be playing with a feather When we send our hearts on an â—…rrand to Heaven how often do they loiter and play by the way This is matter of blushing That we may offer violence to our selves and by fervency feather the wing of prayer let these things be duly weighed The Majesty of God with whom we have to do He sees how it is with us in prayer whether we are deeply affected with those things we pray for The King came in to see the guests Mat. 22. 11. So when we go to pray the King of glory comes in to see in what frame we are he hath a window which looks into our breasts and if he sees a dead heart he may turn a deaf ear Nothing will sooner make Gods anger wax hot than a cold prayer Prayer without fervency and violence is no prayer it is speaking not praying Liveless prayer is no more prayer than the picture of a man is a man To say a prayer is not to pray Aschanius taught his Parrot the Lords Prayer St. Ambrose saith well It is the life and affection in a duty that baptizeth it and gives it a name 'T is the violence and wrestling of the affections that makes it a prayer else it is no prayer But a man may say as Pharaoh I have dreamed a dream Gen. 41. 15. 3. The zeal and violence of the affections in prayer best suits with Gods nature He is a Spirit John 4. 24. and sure that prayer which is full of life and spirit is the savoury meat he loves 1 Pet. 2. 5â—… Spiritual Sacrisices acceptable to God Spirituality and fervency in duty is like the spirits of wine which are the more refined part of the wine Bodily exerâ—…ise profits nothing 'T is not the streaching of the lungs but the vehemency of the desire makes musick in Gods ear 4. Consider the need we have of those things which we ask in prayer We come to ask the favour of God and if we have not his love all that we enjoy is cursed to us We pray that our souls may be washed in Christs blood and if he wash us not we have no part in him These are such mercies that if God deny us we are for ever undone Therefore what violence had we need put forth in prayer When will a man be earnest if not when he is begging for his life 5. Let it provoke violence in prayer to consider those things which weask God hath a mind to grant If a Son ask nothing but what his Father is willing to bestow he may be the more earnest in his suit We go to God for pardon of sin and no work more pleasing to him than to seal pardons Mercy is his delight Micah 7. 18. We pray to God for an holy heart and this prayer is according to his will 1 Thes. 4. 3. This is the will of God your sanctification We pray that God would give us an heart to love him How pleasing must this request needs be to God! This if any thing may excite prayer and carry it in a siery Chariot up to Heaven when we know we pray for nothing but what God is more willing to grant than we are to ask 6. No mercy can be bestowed on us but in a way of prayer Mercy is purchased by Christs blood but it is conveyed by prayer All the promises are bonds made over to us but prayer puts these bonds in suit The Lord had told Israel with what rich mercy he would bespangle them he would bring them to their native Country and bring them thither with new hearts Ezek. 36. Yet this Tree of the Promise would not drop its fruit till shaken with the hand of prayer verse 37. For all this will I yet be enquired The brest of Gods mercy is full but prayer must draw the brest Surely if all other waies are blockt up there 's no good to be done without prayer How should we ply this oar and by an holy violence stir up our selves to take hold of God 7. 'T is only violence and intensness of spirit in prayer hath the pâ—…omise of mercy affixed to it Mat. 7. 7. Knock and it shall be opened Knocking is a violent motion The Aediles among the Romans had their doors alwaies standing open that all who had petitions might have free access to them God's heart is ever open to servent prayer Let us then be fired with zeal and with Christ pray yet more earnestly* 'T is violence in prayer makes Heaven-gates fly open and fetcheth in whatever mercies we stand in need of 8. The large returns God hath given to violent prayer This Dove sent to Heaven hath often brought an Olive-leave in its mouth Psal. 34. 6. This poor man cried and the Lord heard him Crying prayer prevails Daniel in the Den prayed and prevailed Prayer did shut thâ—… Lions mouth and open the Lions Den Fervent prayer saith one hath a kind of Omnipotency in it Sozomen saith of Apollonius that he never asked any thing of God in all his life that he obtained not Sleidan reports of Luther that perceiving the interest of Religion to be low he
a Sea of wrath 3. They are violent for their oppressive lusts they wrong and defraud others and by violence take away their right Instead of cloathing the naked they make them who are cloathed naked These birds of prey live upon rapine They are cruel as if with Romulus they had been suckled with the milk of Wolves They smile at the curses of the poor and grow fat with their tears They have forgotten Christ's caveat Luk. 3. 14. Do violence to no man Ahab violently took away Naboth's Vineyard 2. King 21. 11. Hell is taken by this violence Prav 4. 17. Who drink the Wine of violence This wine will turn to poison at last Psal. 11. 5. Him that loveth violence God's soul hates 4. They are violent for their covetous lusts Covetousness is the soul's dropsy Amos 7. 2. Who pant after the dust of the earth They compass Sea and Land to make Mony their Proselyte Their god is made of gold and to it they bow down Those who bowed down on their knees to drink of the waters were accounted unfit Souldiers for Gideon Judg. 7. 6. So are those unfit for Christ that stoop immoderately to the love of earthly things They who are violent for the world what have they but the wind Eccles. 5. 16. What profit hath he who hath laboured for the wind The world câ—…nnot enrich the soul it cannot remove pain If pangs of conscience come the world can no more give comfort than a Crown of Gold can cure the head-ach 4. It reproves them who have in part left off that holy strictness and violence in Religion as once they had Their fâ—…rvour is cooled and abated What they do is so little that it cannot be called violence They serve God but are not â—…ervent in spirit They do not leave off duty but they grow dead in duty They have left their first love Rev. 2. 4. It is with them as fire when it is going out or as the Sun when it is going down Like aguish men before they were in a Paroxysm or hot fit of zeal but now the cold fit hath taken them they are formal and frozen in Religion Time was when they called the Sabbath a delight Isa. 58. 13. How were their hearts raised in duty how diligently did they seek him whom their soul loved but now the case is altered their Religion doth languish and even vanish Time was when they were in an Agony and did send forth strong cries in prayer Now the Chariot-wheels are pulled off and the spirit of prayer is much abated Their prayers do even freez between their lips a clear sign of the decay of grace These persons are grown both lethargical and consumptive 1. Lethargical Cant. 5. 2. I sleep but my heart wakes Though grace was alive in her her heart waked yet she was in a dull drowsie-temper I sleep When the heart burns in sin and cools in duty it is a sure sign of growing to a stupid lethargy 2. Consunptive There are two signs of persons in a spiritual consumption 1. When their desire after Christ and Heaven is not so strong as it was A consumptive man's stomach decaies Christians have not such violent affections to heavenly things they can desire Corn and Wine and the luscious delights of the earth but Christ is less precious they are not in pangs of desire after him a sad symptom their grace is in a consumption 2. When they are not so vigorous in motion A man that is lively and stiring at his work it is a sign he is in health but when he is listless and cares not to stir or put his hand to any thing a sign nature is a declining So when men have no heart to that which is good they care not to put themselves upon the exercises of Religion they have lost a spirit of activity for God they serve him in a faint sickly manner 't is a sign they are consumptive When the pulse can scarce be felt it beats so low men are near dying So when those who were once violent for Heaven but now we can scarce perceive any good in them the pulse beats low grace is ready to dye Rev. 3. 2. To you who have abated in your holy violence and are grown remiss in duty let me expostulate with you as the Lord did by the Prophet Jer. 2. 5. What iniquity have your Fathers found in me What evil have you found in God that you leave off your former strictness Hath not God fed you with Manna from above and given you his holy Spirit to be your guide and comforter Hath he not made you swim in a Sea of mercy What evil have you found in Prayer that you are less violent in it Have not you had sweet intercourse with God Have not you sometimes been melted and enlarged insomuch that you have thought your selves in the subbuâ—…bs of Heaven when you have been upon this Mount Hath not the Dove of Prayer brought an Olive-branch of peace in its mouth What evil have you found in the Word Time was when you did take this Book and eat it and it was hony in your mouth Hath the Word less vertue in it now Are the Promises like Aaron's dry Rod withered and sapless What iniquity have you found in the waies of God that you have abated your former violence in Religion O remember whence you are fallen and repent and do your first works Rev. 2. 5. Consider seriously 1. The less violence for Heaven the less peace Our consciences are never at peace in a drowsie state It is the lively acting of grace makes the heart calm and serene These two go together walking in the fear of God and in the comforts of the Holy Ghost Acts 9. 31. Christian if once thou growest remiss in Religion conscience will chide If thou belongest to God he will never let thee be quiet but will send some affliction or other to awaken thee out of thy security and make thee recover that active lively frame of heart as once thou hadst 2. You that grow more dead in God's service and leave your first love give great advantage to Satan The less violent you are the more violent he is the less you pray the more he tempts and what a case are you now in How can grace that is weak and sickly withstand violent temptations Hence it is God suffers his own people sometimes to fall into sin as a just punishment of their lukewarmness and to make them more zealous and violent for the future 3. Your remisness in Religion though it may not damn you it will dammage you You will lose that degree of glory which else you might have had Though your remisness may not lose your Crown it will lessen it and make it weigh lighter 4. The more lazy a Christian's desires are the more lively his corruptions The weaker the body grows the stronger the disease grows Oh therefore pray for quiâ—…kning grace Psal.
then they will begin this No man saith I will learn my trade when I am old It is imprudence for one to begin to work for Heaven when he is past his labour There is a night of sickness and death coming and our Saviour saith The night cometh when none can work Joh. 9. 4. Sure a man can put forth but little violence for Heaven when old age and old sins are upon him Besides how unworthy and dis-ingenuous is it to give the Devil the flower of youth and God the dâ—…egs of old age Therefore God rejected Cain's Sacrifice because it was stale before he brought it Gen. 4. 2. There is little hope of their salvation who are never violent for Heaven till their disease grows violent 6. It reproves those that are so far from using this violence for Heaven that they deride it These are your zealous ones 2 Pet. 3. 3. In the last daies there shall be scoffers Holy walking is become the object of derision Psal. 69. 12. I am become the song of the drunkards This shews a vile heart There are some who though thy have no goodness themselves yet honour them that are good Herod reverenced John Baptist. But what Devils are they who scoff at goodness and reproach others for doing that which God commands This age produceth such as sit in the chair of scorners and throw their squibs at Religion In Bohemia when some of the Martyrs were the next day to suffer they comforted themselves with this that this was their last Supper and to morrow they should feast with Christ in Heaven a Papist standing by asked them in a jear if Christ had any Cooks in Heaven to dress their Supper Oh take heed of such an Ishmael-spirit â—…t is a sign of a man given over to the Devil God scorneth the scorner Prov. 3. 34. And sure he shall never live with God whose company God scorns 7. It reproves them who instead of taking Heaven by force keep it off by force as if they were afraid of being happy or as if a Crown of glory would hurt them Such are 1. The ignorant who shut their eyes against the light and refuse to be taught the way to Heaven Hosea 4. 6. Thou hast rejected Knowledge The Hebrew word signifies to reject with disdain As I have read of a Scotch Bishop who thanked God he never knew what the Old and New Testament was I wonder where that Bishop took his text 2. The prophane who hate to be admonished and had rather die than reform Amos 5. 10. They hate him that rebuketh in the gate These keep off Heaven by force Such were those Acts 13. 46. Seeing you put away the Word from you The Greek word may be rendred seeing you shuff it away with your shoulders As if a sick â—…n should bolt out the Physician lest he should cure him Job 21. 14. Who say unto the Almighty depart from us God is loth to bâ—… gone he woes and beseecheth sinners to accept of terms of mercy he is loth to be gone but sinners will have him gone They say to him Depart May not we say to these quis effascinavit who hath bewitched you What madness beyond Hyperbole is this that you should not only forsake mercy but fight against it as if there were danger in going to Heaven These who put away salvation from them are felo de se they do wilfully perish they would not hear of any thing that should save them Were it not a sad Epitaph to be written upon a man's Tomb-stone Here lies one that murdered himself This is the condition of desperate sinners they keep off Heaven by force they are self-murderers Therefore God writes their Epitaph upon their grave Hosea 13. 9. O Israel thou hast destroyed thy self 3. Let us then examine whether we put forth this holy violence for Heaven What is an empty Profession without this like a Lamp without Oyl Let us all ask our selves What violence do we use for Heaven 1. Do we strive with our hearts to get them into an holy frame How did David awaken all the powers of his soul to serve God Psal. 57. 8. I my self will awake early The heart is like a Bell that is a long while a raising 2. Do we set time apart to call our selves to an account and try our evidences for Heaven Psal. 77. 6. My Spirit made diligent search Do we take our hearts as a Watch all in pieces to see what is amiss and mend it Are we curiously inquisâ—…ive into the state of our souls Are we afraid of painted grace as of painted happiness 3. Do we use violence in prayer Is there fire in our Sacrifice Doth the wind of the Spirit filling our sails cause groans unutterable Rom. 8. 26. Do we pray in the morning as if we were to die at night 4. Do we thirst for the living God Are our souls big with holy desires Psal. 73. 25. There is none upon earth my soul desires besides thee Do we desire holiness as well as Heaven Do we desire as much to look like Christ as to live with Christ Is our desire constant Is this spiritual pulse ever beating 5. Are we skilled in self denial Can we deny our ease our aimes our interest Can we cross our own will to fulfill God's Can we behead our beloved sin To pluck out the right eye requires violence 6. Are we lovers of God It is not how much we do but how much we love Doth love command the â—…astle of our hearts Doth Christ's beauty and sweetness constrain us 2 Cor. 5. 14. Do we love God more than we fear Hell 7. Do we keep our spiritual watch do we set spies in every place watching our thoughts our eyes our tongues When we have prayed against sin do we watch against temptation The Jews having sealed the stone of Christ's Sepulchre seâ—…t a watch Matth. 27. 66. After we have been at the Word or Sacrament that sealing Ordinance do we set a watch 8. Do we press after further degrees of sanctity Phil. 3. 13. Reaching forth unto those things which are before A good Christian is a wonder he is the most contented yet the least satisfied he is contented with a little of the world but not satisfied with a little grace he would still have more Faith and be anointed with fresh Oyl Paul desired to attain unto the resurrection of the dead Phil. 3. 11. that is he endeavoured if possible to arrive at such a measure of grace as the Saints shall have at the Resurrection 9. Is there an holy emulation in us do we labour to out-shine others in Religion To be more eminent for love and good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do we something which is singular Matth. 5. 47. What do you more than others 10. Are we got above the world though we walk on Earth do we trade in Heaven Can we say as David Psal. 139. 17. I am
shall we do to draw near to God Let us contemplate the excellencies of God He is the God of Glory Psalm 29. 3. full of orient beauty in comparison of whom both Angels and men are but as the small dust of the ballance He is the God of love 2 Cor. 13. 11. who triumphs in acts of mercy Well may this incourage our approaches to him who delights to display the banner of free-grace to sinners If we should hear of a person of Honour who were of a lovely disposition obliging all that came to him by actâ—… of kindness and civility it would make us ambitiously desirous to ingratiate our selves with him and get into his acquaintance God is the most soveraign good the wonder of love ready to diffuse the silver streams of his bounty to indigent creatures this if any thing will make us willing to draw near to him and acquiesce in him as the center of felicity If we would draw near to God let us study our own wants Let us consider in what need we stand of God and that we cannot be happy without him The Prodigal never drew near to his Father till he began to be in want Luke 15. A proud sinner who was never convinced of his want minds not to come near God he hath a stock of his own to live upon Jer. 2. 31. We are Lordâ—… we will come no more unto thee A full stomach despiseth the hony-comb 'T is the sense of want brings us near to God Why did so many lame and paralytical resort to Christ but because they wanted a cure Why doth the thirsty man draw near a fountain but because he wants water Why doth a condemned man draw near his Prince but because he wants a pardon When a poor soul reviews its wants I want grace I want the favour of God I am damned without Christ this makes him draw near to God and be an earnest supplicant for mercy If we would draw near to God let it be our care to clear our interest in God Heb. 10. 22. Let us draw near in full assurance of Faith When we know him to be our God then we draw near to him The Spouse by virtue of the conjugal union draws near to her Husband Psalm 48. 14. This God is our God Let us beg the holy Spirit The Spirit of God hath a magnetical virtue Corruption draws the heart from God the Spirit draws it to him Caâ—…t 1. 4. Draw me we will run after thee The Spirit by his Oâ—…ipotent grace draws the heart to God suavitèr but fortitèr sweetly but powerfully Let us get our hearts fired with love to God which way the love goes that way the heart is drawn If God be the treasure delighted in our hearts will be drawn to him Servile fear makes the soul fly from God sacred love makes it fly to 〈◊〉 FINIS * Psal. 82. 6. * Gratius 〈◊〉 proâ—… aliis quà m magnas 〈◊〉 habert Ciccro 〈◊〉 * Job 32. 22 * Per arundinem câ—…m sit nutanti caâ—…ine â—…ovis vel lâ—…issimo veâ—…to nunc bâ—… nunc illâ—… agitatur intelligit salvâ—… 〈◊〉 â—…even instabilâ—…m at talis Aâ—…io noâ—…â—…at Johannes sed coâ—…stans 〈◊〉 sâ—…t similiâ—… nâ—… in carâ—… quidqâ—…m sâ—…e sententiae mutant Prugensis In Eâ—…o vâ—…t Johannes 〈◊〉 〈◊〉 suppetunt vistiâ—…m aâ—…t ciâ—…um dâ—…e sed â—…culta 〈◊〉 austera squalida noâ—…â—…uit homo â—…ollis â—…d locâ—…s id 〈◊〉 〈◊〉 〈◊〉 illiâ—…â—…o â—…ntur Idem 1. * Johanne Christun poeâ—…itentiam praedicante poâ—…lus magâ—…o impâ—…tu accurrit ad oblatam graâ—… Mâ—…sterus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Quest. Resp. Noâ—…a Evangelii doctriâ—… ad quam jam ultrò constuebat Turba Erasm. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Metaphora sumpta à Castris vel ab Arceâ—… quapiam quae irrumpâ—…ibus hostibus diripitur Erugens * Impitu quodam in illud pâ—…pitur Junius Observ. 1. * Quâ—… non prohibet cum potest jubet 2. * Solertèr strenuè 〈◊〉 â—…st nec in tanto rerum cardine â—…ssandum cum hâ—…c una râ—…s naturà ho ninis dignasit in qâ—…a vires impâ—…dat oâ—…es suas Clarius 1. Clamitat iâ—… Câ—…lum vox sanguinis c. * Pâ—…ius ruat coeâ—…m quà â—… pâ—…eat â—…mica 〈◊〉 Luther * Pulchrior â—…st verâ—…t as Christianorum quà m Helen Graecoâ—… Aug. Ep. ad Hieâ—… * â—…d verum quod primum Terâ—…ull * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritas irradiat intellectum animat sidem Beâ—…n 2. * Jansen Beza Gerhard 3. 1. * Qui Regni Dei desidâ—…rio tenentur violentiâ quâdam irrumpuâ—… ut participes illius fiant cum dispendio vitae Munster 2. * Volunt at sequitur dictamen intellectus * Qui vim faâ—…it vehementi studio properat Ambr. in Iuc lib. 8. * Kimchi Abon-ezra 3. 4. 1. * Regno vis inserri non possit nisi nobis ipsis vim inferamus Brugens * Membra Tâ—…rrena vocat Apostolus Affectus pravos hi enim sunt quasi membra veteâ—…is hominis Lap. Faelix mors quae vitam â—…on auâ—…ert sed traâ—…rt in meâ—…ius * Carnis desideria nâ—… uno ictu sed sensim resâ—…anda suâ—…t Corn. Lap. * In quantum non pepâ—…ris tibi in taâ—…tum tibi Deus paâ—… cet Tertul. Metaâ—…hora à pugilibus sumpta Chemâ—…it Quest. Resp. Quest. Answ. * Pasâ—… 〈◊〉 litiis viâ—… 〈◊〉 Ambrose lib. 1. de poenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…o erius 1. 1. 2. 2. 1. * Et linguam alloâ—…uitur 〈◊〉 cor Muscul. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 3. 1. * Qâ—…arit Scriptura lectorem attentum oscitantem autem respuit Rivet Isagoge ad Script * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traen 1. * Differt Scriptura specificè à symbolis fidei quia 〈◊〉 veâ—… est illa autem per consenâ—…um adâ—… eam quae est regula mâ—…sura omâ—…is veritatis revelatae Riv. 2 * Adorâ—… plenitudinem Scripturae Tâ—…tul Psa. 19. 7. 3 4. 5. Palsas de Scripturis Diaboli sagittas veâ—…is Scripturarum fraâ—…git clypâ—…is Brugens 6. * Splendoris sui radiis coecitatem depellit Rivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. * Onnis animi mâ—…rbus in Scriptura habet medicâ—…am 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius 9. 10. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pendebat ab ore ejus tanquam extra se raptus prae aviditate Brug 1. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—…sost * Mortâ—…m formidate aeâ—…ernam si verba viâ—…ae i. e. alimenta justitiâ—… in â—…moriae arâ—…a noâ—… tenetis Greg. 3. Duty * Sit oratio pura serviâ—… c. Prosper * Elevatio meâ—…tis â—…d Deum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Thâ—…bulum sine Pruâ—…is Luth. * Psal. 44. 23. * 〈◊〉 oâ—…as 〈◊〉 aliu 〈◊〉 〈◊〉 de