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
unto them in their faults and failings so q Psal 78.37 38 40 their often breach of promise and Covenant with God r Isa 64.7 their sleightnesse and perfunctorinesse in the service of God much irreverence c. Å¿ Mat. 26.40 43. their dulnesse heavinesse wearinesse indevotion together with their distractions and dissipations of heart in holy duties their t Mat. 8.18 forgetfulnesse u Hos 6.4 inconstancy and * Psal 43.5 uncomfortable walking in their Christian course These and such like doe make them sigh in secret shake their heads and wring their hands and cry out with many a bitter cry when none eye sees them or eare heares them Reas The grounds and Reasons of this amongst others are such as these This proceeds from that divine and spirituall light they have received into their minds being hence denominated a 1 Thess 55 children of light and called b Eph. 5.8 light in the Lord by which they discerne these close and hidden corruptions being now by this light made as it were transparent unto themselves For looke as it is with luminous and lightsome Bodies as a Diamond Christall Glasse or the like when the light of Sunne-beames shine upon them it causeth a transparency in them so that the foulenesse within is as visible as the foulenesse without so it is here The word used by the Apostle 2 Cor. 1.12 will serve somewhat to explaine this Hee tels the Corinthians that in simplicity and godly sincerity hee had had his Conversation in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Bez ad loc i. e. in all candour and perspicui y of spirit and heart as in the sight of God which might plainely bee seene even through and through Now as the good so is the evill in Gods Children transparent as the spots which appeare in the face of the Moone so that by the help of this light they are able to passe a judgment upon themselves and their more secret evils The Conscience being renewed and having this light shining into it and conveyed into it from the understanding hath also this quality of Tendernesse by which it quickly smites and bleeds for knowne though close sinnes and so affecteth the heart with sorrow for them They being Spirituall they can conceive and judge of spirituall things As of God whom they serve to be a Spirit of his Law and worship by and in which they serve him to bee Spirituall Now as the Law is so is the transgression where there is no Law that is no spiritual apprehension of the Law there men cannot condemne themselves for secret and close sinnes Paul is alive when without the Law Rom. 7.9 and hee is without the Law whilst carnall but Paul being become spirituall the Law also is become spiritual unto him vers 14. So that spirituall and secret sinnes so apprehended he could then judge of which before hee could not Yet we are to know Caution that this worke of bewayling secret evils is not found in all Gods children alike since their Consciences are not equally inlightned and made tender neither are they all alike mortified or watchful nor have they the Spirit of judging and discerning alike neither are all so easily convinced alike but this is found in all so farre as their light goes there will be smiting for guiltinesse in these things Vse 1 Hence wee have a broad difference betweene those confessions which are found in the truly penitent and humbled soule and those ordinary large formes taken up by carnall men either by custome or extorted from them by their naturall conscience in some painefull and hellish pangs of it As Pharaoh in extremity cryed out I have sinned this time Exod. 9.27 the Lord is righteous and I and my people are wicked So Saul being convinced of his uniust and unnaturall dealing towards David 2 Sam. 26.21 1 Sam. 24.17 said Returne my sonne David I will no more doe thee harme I have played the foole and have erred exceedingly Thus was it with Iudas in the grosse and open case of betraying his Master Matth 27.4 I have sinned in betraying innocent blood When the Conscience hath but Natures light it must be a great print that a man can read in this kinde taking knowledge only of more grosse and staring evils and that most an end against the second Table but the regenerate goe farther as I have said confessing and lamenting their inward secret corruptions which the hypocrite swallowes up as not worth the naming Vse 2 Hence it may appeare that the world is extremely mistaken and hath much to answer for those hard and cruell speeches which are every where uttered against such that they are proud and despisers of others that they are Hypocrites and Dissemblers c. whereas they appeare in their owne eyes doubly vile and twice as sinfull For in others their open and outward sins onely are apparent but in themselves they behold both their open and inward sinnes which must needs breake downe all high thoughts of themselves and cause them to prefer others above themselves Neither can they bee so charged with Hypocrisie since the foulenesse of the inside of the platter is seene and bemoaned and washed with teares by them as well as the outside They are more troubled for praying than thou for not praying for hearing than thou for not hearing c. This being seldome found in the practice of any hypocrite to lay such things as these to heart abounding so much in selfe-love and selfe-deceit and being secretly willing to rest in his present condition and to make his bed as easie and to lye as soft as hee can and so to rest with as little disturbance as may bee hee will not search for matter to trouble himselfe but keeps up himselfe in as good an esteeme with himselfe and others as possibly hee may nothing troubling him more than to know or be knowne what secret guile and rottennesse there is in his spirit and therefore loth not only to heare others speake and complaine of it to him but to heare himselfe speak and complaine of it to God is an heavy irksome and unpleasing worke only Gods childe as hee is willing to know the worst of himselfe so will he confesse the worst of himselfe in the eares of the Lord Iustus favere sibi nescit rigorem iudicis circa se non novit inflâ—ctore Amb. Apol. cap. 9. none thinking or speaking so bad of them as they doe of themselves and none laying so much to their charge as they doe to their owne Vse 3 This also may bee for a comfort and stay to the hearts of the godly in the time of trouble and houre of darkenesse when Satan shall rake in their hearts for matter to increase their present distresse and shall cast their secret failings in their faces yet then when the conscience can beare witnesse and the distressed soule can truly say in Gods
presence The Lord knowes these evils have not wanted complaining against In quantum non pepâ—â—â— ceris tibi in tantum tibi Deus parâ—et Tertul. de poenit secret though they be I have often spread them before the Lord as my sores and sorrowes CHAP. III. How Gods Children should seek unto God in evill times when hee gives tokens of his displeasure THere is none that calleth upon thy Name This is the first thing they charge themselves withall not that they were altogether praierlesse as the Heathen or prophane but it grieved them that this their service had not beene according to the Law of prayer they had not intended their inward affections to apprehend the Lord to keepe him with them in their affliction they were sluggish and did not seeke to stay Gods wrath before the judgment came Hence we may observe In evill times when the Lord gives tokens of his displeasure then not to call upon him with intention of spirit increaseth sinne and wrath This appeares whether it be an evill time with a mans selfe or with a Land and Nation The Hypocrites in heart saith Elihu in Iob put to wrath or heape it up Iob 36.13 because they cry not when God bindeth them having wilfull and rooted stubbornnesse in them habituall contempt of God without all reverence of his word or Rod that even in adversity they will not submit themselves to God but obfirme and harden themselves under the evils Of this also the Prophet Ieremy complains Ier. 5.3 Thou hast stricken them but they have not grieved The people striving and stomacking against God they intreat not his mercy and favour therefore their curse is augmented more and more Vers 6. vers 6. This the Prophet Esay affirmed of the people of his time The people turneth not to him that smiteth them Isay 9.13 neither doe they seeke the Lord of hoasts therefore the Lord will cut off from Israel head and taile branch and rush in one day So in Zephany the Lord threatens the neglecters of his worship not only Idolaters and those that mingled their Religion with superstitions but those that have not sought the Lord Zeph. 1.6 nor enquired for him iâ— e. not sought him by prayers and intreated his helpe in such a declining and corrupt time Vse 1 What cause then have men to feare Gods hand going out against them whose course and practise if it were searched with a candle it would bee found that they had never opened their mouthes nor lifted up one petition this way seeing what desolations have beene wrought in forraine parts what tokens of his displeasure amongst our selves in the land wee live in nay when the Lord hath knock'd at their owne dores brought it home to them and the very markes and signes of his anger have been upon themselves their wives or children yet then to have the heart so sinke and fall and to be so over-growne with senselesnesse as not to be able to commend the case of themselves or theirs to the Lord this shewes the Atheisme of the heart for in what degree a man is praierlesse in that degree hee is godlesse Vse 2 How may it humble Gods owne children How may it goare our very hearts and make them bleed that wee have beene so wretchedly wanting both to God our owne soules the good of others and the good land in which God hath planted us How justly may we take up the confession of the Prophet Daniel Dan. â— 13 14 All this evill is come upon us yet made wee not our prayer before the Lord our God Therefore hath the Lord watched upon the evill and brought it upon us How may they call and cry to us out of the Palatinate Bohemia and other places say Some of you have seene and most have heard of the grievous evils that have befallen us Lam. 1.12 Behold and see if there were ever sorrow like unto our sorrow to have the glorious Gospell of Christ taken from us the Arke displaced and Dagon set in his roome our Ministers banished and our people betrayed unto Antichristianisme our Country laid wast and desolate mâ—ny a Family driven from house and home not knowing where to lay their heads many of us seldome going to bed with dry eyes confidering the many pressures straights and necessities of our selves and ours O then why were your prayers and teares wanting to helpe to extinguish the flame of Gods wrath broken out against us May not many amongst our selves of this land cry against us when Gods hand hath been upon them by the Pestilence Psal 91.6 which walked in the streets at noone-day by Famine and other miseries yet our prayers have not bin with the Lord with intention O we put not forth our selves as wee ought to have done by strong cryes in the behalfe of the distresses of our bretheen What may we thinke is justly owing us to this day for our great neglects herein the Lord grant it be not laid to our charge Vse 3 Let us hence be exhorted to be more frequent and intent in this service in the behalfe of our selves Gods Church and people To make amends in time to come plying the Throne of grace with all earnestnesse whilest we see the judgment hanging in the threatning or already executed upon others lest this stare thee in the face another day and thy conscience upbraid thee when the day of thy calamity hath overtaken thee or thou art enwrapt in the common judgement and say unto thee Remember the time was when thou sawest Gods judgements on the Land the Church c. and thou heldest thy peace and didst not helpe by thy prayers as thou oughtest to have done see now how heartlesse and shiftlesse thou art and it is just with God it should bee so O this will adde to the bitternesse of the crosse and strike the stings of it deeper into thy Spirit On the other side if thou hast disâ—harged thy conscience this way if the worst fal Zeph. 2.2 yet either thou shalt be hid in the day of Gods wrath or with Noah Ezech. 14.14 Daniel and Iob thou shalt deliver thine owne soule or thou shalt be mightily assisted and furnished with faith and patience to undergoe the present affliction and thy prayer shall returne into thy owne bosome like Noah his Dove into the Arke with an Olive branch of peace in its mouth and God who hath beene a witnesse of thy heart and waies will looke to it that thou shalt not lose thy reward CHAP. IIII. That the worke of a Christian in respect of his spirituall estate lyes most with himselfe OR that stirreth up himselfe This is the second part of their complaint they had beene sluggish and drowsie they had not beene dealing with themselves nor labouring with their owne hearts for quicknance and stirringnesse they did not stirre up themselves Hence observe The businesse of a Christian in regard of his spirituall estate should
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
to every word of God x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.15 cleaving inseparably to every truth binding them close to the soule y Deu. 32.46 Set your hearts saith Moses to all the words which I testifie amongst you this day which you shall command your children to observe to doe all the words of this Law for it is not a vaine thing for you because it is your life and through this you shall prolong your dayes 3. For Ministers and such as are to preach the Word it is their duty to z In Bucholsero vivida omnia fuerunt vt vida vox vivida oculi vividae manus gestus omnes vividi Mel. ad in vit ipse p. 556. stirre up themselves in the carefull discharge of this their weighty calling 1. The Names given in Scripture doe all imply laboriousnesse and great intention They are called a Ezec. 3.17 Watchmen b Ier 23.4 Shepheards c 1 Cor. 3.10 Builders d Mal. 3.1 Messengers e Tit. 1.7 Stewards c. 2. Their worke set them as dealing with the precious soules of men and to call home wandring lost sinners cals for so much They are to Preach with all f Acts 18 2-28 diligence g 2 Tim. 4.2 earnestnesse and instancy in season out of season with courage and freedome of spirit h Isa 58.1 Ier. 28.17 fearelesse of the face of man With great i Phil. â— 8 earnest desire of the salvation of Men and the people committed to them This made the Apostle Saint Paul to enter into great k Col. 2.1 conflicts and combatings for the Colossians and to bee pained and afflicted as a woman in l Gal. 4.19 travell O me thinkes what should not one doe to keepe one soule from perishing everlastingly if any m Hic est ille Farellus qui nullis difficultatibus fractus nullis minus convitiis verberibus denique inflictus teritus Mempel-garoenses Aquilâ—enses Lausanenses Geneâ— eâ—ses Noacomenses Christo Lucrifecit M l. Adam Decad. in vita Farel p. 115. paynes and study would doe it if denying a mans credit profit pleasure and ease would doe it if stooping and yeelding and laying our hands under their feet would do it if prayers and teares would doe it or if like Clouds we should sweat our selves to death so soules might bee brought home to God it were a blessed way of dying Section 9. Of stirring up our selves in Meditation THe minde being quieted and composed and deepe silence and attention being caused in the whole man thy spirit being awed with the presence of God draw forth the subject matter thou wouldst meditate of and to stirre thee up in the duty take these two helpes First in things that are good and of a divine and heavenly nature labour to see them at their best present them to thy selfe in their prime and beauty To give some Instances 1. If thou wouldst meditate of God labour to see him in the glory of his Attributes as Moses saw him Exod. 34.5 6. 2. If thou wouldst meditate of Christ ay me at the highest and most raised apprehensions of his excellency see him in his Nature and Offices or hanging on the Crosse or sitting at the right hand of God as Steven saw him Acts 7.55 and Isa chap. 9. view him in those places wherein Paul represents him Heb. 1. and Col. 1.13 to 21. 3. If thou wouldst meditate of heaven and the glory of it labour by the eye of faith to penetrate into it and to see it at the best as Paul saw it being caught up into the third heaven 2 Cor. 12.12 and as Peter represents it 1 Pet. 1.4 4. If thou wouldst meditate of Gods Love to thee in Christ See it at the best in the dimensions of it in the bredth length heighth and depth of it Ephes 3.18 19. Thinke from whence thou art brought to what things advanced thy selfe digged out of the rubbish and ruines of forlorne mankinde and placed as a living stone in Gods building 1 Pet. 2.5 as a brand pluckt out of the fire Zach. 3.2 and like Ionah from the belly of hell cast up upon the dry land and made a childe of God and heire of life 5. If thou wouldst meditate on the Promises looke on them at their best as most fresh and greene as they grow out of the heart of God and brest of Christ their native and proper seat out of whom they are but as fading and dying things They being in their full strength and vigor as ever the same yesterday and to day and for ever what Gods people have heretofore found them to bee they are still the same unto us like silver tryed and purified seven times Psnl 12.6 and have as much life and comfort in them as formerly in Abrahams Heb. 11.13 or in Davids time what ever they could speake of them Gods people in this age of the world are able to report the same Secondly if thou wouldst meditate on things which are in their nature simply evill labour to see them at their worst Take for instances 1. If thou wouldst meditate of sinne and the nature of it see it at its worst even worse than the Divell himselfe for what made him a Divell but sinne it was sinne spoyled him he was a glorious Angell till hee was acquainted with sinne Thinke it is that which is most contrary to the most holy Nature of God and is the sole Object of all his hatred whereas his love is dispersed to severall things his Selfe his Sonne his Children c. Thinke it is that which makes the greatest separation betweene God and us and to be without God in this world which onely makes a man accursed which all miseries of themselves can never doe This blots out the Image of God stamped on us at our first Creation which being lost all Paradise could not make Adam happy This conformes us to the Image of the Divell and causeth us to have communion with him who is Gods greatest enemy This is it that grieves Gods most Holy Spirit and sends him sad to heaven when wee resist his motions and rush into evill 2. If thou wouldst meditate of Gods wrath looke upon it as at the worst as it keepes burning and glowing those everlasting flames and can blow the coales of a thousand hels more the least sparke of which let fall into the Conscience sets all on a flame which without the sprinkling of Christs blood and the teares of true Repentance can never bee quenched 3. If thou wouldst meditate of the state of a soule that is lost thinke of it as at worst even as of a forlorne helpelesse hopelesse creature covered with shame and horror and lying amidst the pangs throbs throws of guiltinesse which is the Worme that never dyes Mark 9.44 of whom all mercy pitty and comfort have taken their leaves for ever being there to remaine in that dungeon of fire so
long as Hel is Hel and God is God Section 10. How we should stirre up our selves in sanctifying the Lords day IN sanctifying the Lords day it is our duty to stirre up our selves both in longing for it before it comes and highly prizing it when it is come n Isa 58.23 making it the ioy and reioycing of our hearts It is recorded of the godly Jewes before our Saviours time that they called the Sabbath o Wemes Christ Syn. p. 76. Desiderium dierum the desire of dayes the most desired day Every moment of this day should bee precious as having Gods blessing more immediately annexed unto it and unto all those duties performed in it having as it were his Image and Superscription more lively portrayed and engraven upon it and therefore to be improued by us to our uttermost in all the parts and duties of that day Section 11. How wee are to stirre up our selves in our partaking of the Sacraments IN the use of the Sacraments it is our duty to stir up our selves 1. In regard of the Sacrament of Baptisme How to stir up our serve to make use of our baptisme to our selves and our children both to our selves and our children and that in these respects 1. By calling to minde what wee and our children are by nature children of wrath both wee and they all of us like still-borne children borne p Ephes 2.3 dead in trespasses and sinnes q Ezec. 16.6 weltring in the blood of the sins of our first parents empty of all grace prone to all wickednesse though as then not able to put it forth in outward Act no more then young Vipers or then the Cubs of wild beasts which yet when wee grow up to ripenesse and strength are ready to breake forth to doe any mischiefe if wee be not restrayned 2. By interesting our selves and our children in the Covenant of Promise whereof Baptisme is the Seale This is done by dedicating and resigning up our selves and them to be Gods people as Hee in the Covenant r Gen. 17.7 offereth himselfe to bee a God to us and ours and withall praying for our selves and them that we and they might Å¿ Gen. 17.18 live in his sight How should it provoke us to wrestle with God to convey a Covenant and Sacrament of life unto our children since wee have conveyed to them nothing but sinne and wrath and the fruit of both which is death 2. By growing up our selves and training up our children to keepe the Covenant on our parts that the Lord may delight to t Gen. 8.19 bring the blessing of the Covenant upon us and ours 3. By walking in the purity of Gods Ordinances with a pure and an honest heart for want of the former Gods wrath burst forth against Gedeons children Iudg. 8 27. and against Eli and his 1 Sam. 3.13 For want of the latter against Amaziah 2 Chron 2 5.2 which David sought to prevent by giving his sonne Salomon better counsell 1 Chr. 28.9 2. In receiving the Lords Supper How to stir up ourselves in the right use of the Lords Supper it is our duty to stir up our selves 1. By considering the great need we stand in of such an Ordinance what need Christ to be dispenced to us as Bread to strengthen us and Wine to quicken us if we were not of our selves weake and dull and even starved creatures without him 2. u 1 Cor. 11.28 By examining and searching out the feeblenesse of our best graces and the strength of our manifold corruptions that so as by searching into the sores and wounds of the body the body is payned and grieved so by searching into the sores and wounds of our soules our hearts may be inwardly pricked and afflicted 3. By reforming our selves and our families before wee come to partake in this Supper For if wee bee uncircumcised our selves we discovenant our selves and them as on the contrary if the Master of the Family bee a true beleever the Covenant is made with him and his houshold Therefore when Zacheus was converted Christ sayd This day is Salvation come to this house Luke 19.9 for as much as hee also is the Sonne of Abraham And hence wee read in the Acts when the master of a Family was turned to the faith that he was baptized and his whole houshold and therefore also it lyes upon us not to leave them at home so nor to bring them with us uncircumcised so farre as it lyes in us to use the means for their good Exod. 12.48 Christ was carefull to a 1 Ioh. 13 8 10. wash his Disciples feet to purifie their hearts against the Sacrament Such new wine as Christ is would bee put into new bottles 4. By beholding Christ in the Sacrament as it were crucified before our eyes that we might mourne the more seriously in remembrance of the sins by which we have pierced b Zac. 12.10 him 5. By admiring at the wonderfull goodnesse of God to our soules who when we were as c 2 Sam. 9.8 with 19.28 dead dogge as Mephibosheth said to David yet the Lord is pleased to set us at his owne Table to feed us with the Body and Blood of his owne Sonne and thereby to make us one body and spirit with his Sonne giving him to us and us to him that wee might partake in all the precious blessings hee hath purchased for us both for this life and for a better and therefore we are to feed upon him with faith and exceeding joy for all his abundant goodnesse to us herein 6. By setting up Christ whole Christ in our hearts as our King Priest and Prophet that he being received into us may rule us and teach us and pacifie us and purifie us and f Gal. 2.20 live our whole life in us Lastly by cleaving the more to our brethren in al love and deare affection whom wee see to communicate with us in the same Christ 1 Cor. 10.17 2 Cor. 12.13 and called of God to partake in the same Table with us Section 12. How to stirre up our selves in laying hold on the Promises IT is our duty to stirre up our selves to conceive confidence in our hearts in taking hold of God as hee hath offered himselfe in his Covenant Promises the speciall thing mentioned here in the Text and a point of great use through the whole course of our lives on which I shal a little more insist opening the phrase what it is to take hold on God and shewing how the Scripture calleth for this duty The phrase is put for the Act of beleeving which because it is to bee performed by the whole man and all the powers of it and is the great Act of all others and includes all others therefore it is set forth to us in Scripture by all the severall Acts of each member or faculty in a man So elsewhere it is called Seeing 1 Pet. 2.3 performing
the Office of the eye to the soule Eating Isay 30.7 tasting comming to Christ sitting still and here to name no more Taking hold of God performing the Office of the hand it being all in all to the soule Thus Isa 56.2 God promising to bring neare his righteousnesse and salvation and to place it in Sion for Israel his glory he addeth Blessed is the Sonne of Man that takes hold of it that is any mortall man be hee Jew or stranger which was first in fulfilling his Promise to restore the Captivity of Babylon but principally the righteousnesse declared in Christ and his Salvation And vers 4. it is called taking hold of the Covenant that is beleeving Faith then is the hand wherby God is to bee layed hold upon God in himselfe as he cannot be seene so nor be layed hold of by the hand of any mortall man but hath subjected himselfe to the capacity and apprehension of faith by setting forth his Sonne and Promises betweene us and him whereby as by two Handles wee lay hold on that God whom the world in the darke feeles after and cannot finde Acts 17.27 First his Sonne and therefore faith is expressed to us by apprehending Christ Philip. 3.12 and thus the Church being in Temptation of Unbeleefe after shee had found Christ for attonement shee layed hold on him Cant. 3.4 and would not let him goe And so laying hold on Christ wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manuduction are led by the hand to God Ephes 3.12 And secondly the Promises therefore Heb. 11.13 the Patriarchs are sayd by faith to have received the Promises and to have embraced them So as first wee take hold of the Promises and of Christ in them and then by this meanes we come to God having both hope and faith in him 1 Pet. 1.21 The life of faith then lyes in apprehension and application of the Covenant and of God therein The Covenant sayes I will bee a God to them and they shall bee a people to mee First indeed God speakes to the soules of men Thou art my people and then they lay hold on him saying And the Lord is my God As in our first seperation from the world by Divine Calling wee stand up and take hold of him for the obtaining of reconciliation and all other blessings flowing from hence in Jesus Christ so wee goe on after in our life seeking by increase of faith to enjoy him more and more and apprehend him for the blessing of the Covenant whereunto our effectuall Calling gave us Title That as all blessings that wee enjoy with his favour proceed from him as declaring himselfe to bee our God as blessings a Exod. 6.7 earthly b Heb. 8.10 spirituall and c Heb. 11.16 heavenly so in our necessities we renew our faith of that Covenant I will be thy God and plead our interest in him for obtaining all blessings holding him fast as Psal 119.4 I am thine save mee and the Peophet here vers 8 9. Thus David Psalm 43.2 Thou art the God of my strength why dost thou cast mee off and vers 5. My soule hope in God for I shall yet prayse him who is the health of my countenance and my God And thus are wee especially to take hold of God in evill times to which this Text especially referres this duty when Gods hand is stretched out against our selves and the Church So Isa 27.4 5. when God goes through his Church burning up the briars thorns to prevent which hee bids a man take hold of his strength that is by faith hold his hands As when a man is lifting up his hand to strike another steps in and layes hold on it and stayes him as Moses did when Gods wrath was gone out against the Israelites Let mee alone Deut. 9.14 saith God which if a man doth God promiseth in the following words that hee shall make peace with him for fury is not in mee When the Lord seemes to bee furious yet faith laying hold hath power with him to stay his hand though it bee his strength and the hand of faith weake in it selfe yet it shall have power with him Hos 12.3 And then when hee beginnes to with-draw himselfy as it were we are to excite our faith draw neere and take hold of him Oh be not farre from mee for trouble is neare saith David Psal 22.11 As a childe if hee bee to goe in the darke or in a crowd hee will bee sure to take fast hold of his father and not leave him And because wee are naturally dull unto this therefore wee must stirre up our selves to it Other things as Riches c. are ad manum nigh us here below and therefore like dying men that catch hold on any thing that is next them so doe we on these to helpe us and do trust in them But God and Christ they are high and farre above our sight and naturall reach and therefore wee are loth to stretch to them to lay hold on them and must stirre up our selves to it Thus having explicated the phrase and shewed the duty I shall briefly shew how wee are to stirre up our faith to make use of the Promises to our selves and lay hold on them and God by them which is done divers wayes First by knowing that wee are the children of the Promise Rom. 9.8 so called because the Promises pertaine to us vers 4. So as knowing our selves children we may call the Promises ours They are the childrens bread and we may lay hold on them as our owne mercies Ion 2.8 All the Children of God being in this case as Isaac was the Seed of the Promise all of us borne of a word of faith and as wee are borne of a Promise Rom. 10.17 so to all the Promises are wee borne yea being in this right accounted one with Christ Therefore Gal 3 16. to Abraham and his Seed were the Promises made to Seed as of one which is Christ that is Christ mystical the whole Church Secondly by considering that God hath given us his owne Sonne y ◠Cor. 1.20 in whom all the Promises are wrapped up and fulfilled and z Rom. 8.32 for whose sake God will deny us nothing We having married the heire have a joynt Title to his Inheritance and the Deeds of it Thirdly by observing the uprightnesse of our harts to take the Commandements and threatnings as due to us and hee that maketh conscience to take the Commandements as his Way and the threatnings as his Bridle hee may safely take all the Promises for his Inheritance and comfort Psa 119.111 112. Fourthly by considering the free grace of God in giving and fulfilling his promises not for any worth in us z Isa 43.25 but for his Name sake a Gen. 32.10 acknowledging our owne unworthinesse of the least of all the promises and mercies of God which make our empty vessels more fit to receive them Fifthly and lastly by
life And how should this fire us and put life and spirit into us who serve a better master and have better work to doe c Turpâ— est impios diabolâ— tam strenué servire nos Christo pro sanguinis pretio nihil rependere Cyp. lib. de opere et elemosy Why should not we do more for God and his honor than any in the world should doe for themselves or to promote Satans kingdome Let us resolve therefore with the Prophet d Mich. 4.5 Micah All people saith he will walke every one in the Name of his Grd Zach. 10.12 and we will walke in the Name of the Lord our God for ever and ever Secondly let it move us to consider how our blessed Savior Looke upon our Saviour how he stirred up himselfe in the great businesse of our Salvation in the great businesse of our Salvation stirred up himselfe and put forth himselfe to his e Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttermost for us he stirred up all his strength left nothing undone bare as much as hee could beare f Phil 2.7 Scipsum exmanivis went as low as he could go downe to the grave even to hell it selfe in paines and anguish of Spirit did what possibly he could doe which should fill us with strong desires and endevours to enforce our selves to our uttermost for so g Quid nos pro Domino tam bâ—no facere conveniet cum ille pro malis Servis tanâ—a seceret Salv. kinde a Redeemer as we have found him to be to love his person to prize his merits to obey his will to delight in his Ordinances to love his children to doe what wee may to advance his honour and service to h Gen. 3.15 tread hard upon the Divels head and to be professed enemies to his kingdome all our dayes Lastly this stirringnesse of heart The certainty and fulnesse of the reward as it is accompanied with much sweet peace and inward comfort and rest of heart and as it brings a good report and esteeme in the Churches of Christ causing one Christian of what degree calling and condition soever hee be to excell another and appeare higher even as Saul did amongst the people so it is attended with certainty and fulnesse of reward and that according to the quality of our worke as there hath bin more grace in it more reverence zeale fervency more faith and resting upon God so shall the h 2 Tim. 4.7 8 reward be more plenteous and abundant The more faithfull service wee have done the more welcome shall wee bee to him when hee cals for us As a faithfull Embassadour is welcomed home by his Prince and as a Factor that hath done his master good service in a farre Countrey is gladly received by him O when the faithfull soule being carried on Angels wings shall first set footing on the glorious pavement of heaven and the Lord shall say Welcome my deare and faithfull servant thou hast beene a good servant unto me i Mat. 25.23 Enter into the ioy of thy Lord this speech shall bee of more infinite refreshing then if ten thousand worlds and the glory of them had beene given unto it for what could bee spoken more by the Creator what could be desired more by the Creature This their faithfulnesse also with how much the more stirringnesse and advantage to the Lords honour it hath beene managed and discharged by so much the k Rev. 3.21 neerer in place it brings us to the Lord As Davids Worthies were admitted to have the nearest place about his person How many thousands are there of Saints at this day l Rev. 7.9.14 15. standing before the Throne of God with Palmes in their hands and Crownes on their heads who in this world have beene the Lords Worthies who have fought his battels and lifted up his Name to their uttermost Speake O ye blessed soules departed whether this bee not your glory and your joy that you have had your harts stirred for the Lord and if you were upon the earth againe whether you would not doe if it were possible a thousand times more for him that for such weake services such poore and imperfect performances hath rewarded you with the favours and joyes of eternitie m Rev. 15 3 O who would not feare and serve thee O Lord thou King of Saints glorifie thy name who makest all thy servants n Rev. 1.6 Kings and affordest them everlasting Communion with thy selfe It matters not deare brethren what wee are in this world how shunned despised and o 1 Cor. 5.13 made the off-scouring of all things nay though every one that meets us should spit in our faces revile and trample upon us if by this meanes any honour might redound to the Name of the Lord it is enough for us to bee happy when wee dye and to be set safe over that p Luk. 16.26 gulfe that parts Hell Heaven and to q Iob 33 26 see the face of God with ioy to all eternity O Eternity Eternity blessed Eternity this makes abundant amends for all though wee should live here thousands of yeers and in them all doe and suffer r Fredericke Danvile and Francis Rebezies after they had returned from the Torture to their fellowes in prison reioyced together comforted themselves with the meditation of the life to come and contempt of this world singing Psalmes together till it was day Eox. Act. Mon vol. 2. p. 160. hard things How should this fill our hearts with great thoughts our hands with all advantages how should wee with great courage goe forth to meet al opportunities What a spur should this put upon all our endevours How should we thinke our selves happy that ever we were borne that the Lord hath done us this honour as to put us into his service and that hee hath conferred upon sinners and poore wormes such as thou and I are Å¿ 1 Cor. 2.9 Such things as neither eye hath seene eare hath heard nor have at any time entredento the heart of man to conceive CHAP. X. Shewing some Meanes to attaine a stirring heart in duties NOw for our further help and light in so needfull a point I would lay downe some few helps and meanes by which we might the better attaine unto this stirringnesse of heart First we should endevor the removing of al those lets and hindrances The removing of all those impediments which damp and dead the heart which doe any way dampe and dead the heart keepe it under and lay bolts and fetters upon it Such are 1. Idlenesse slothfulnesse and carelesse mis-spending our time incogitancy letting the mind drive as a Boat or Ship that hath none to guide it but it floats up and downe uncertainely so living without a calling and the like 2. Barrennesse and unfruitfulnesse in our Christian course 3. Lusts and passions and such like sinfull distempers which are the