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
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
at the Throne of grace whose ayme and end was meerly thy profiting And thus beseeching the Lord in mercy to guide us with the Spirit of wisdome and meekenesse in writing and reading that we may be able to give up a comfortable account of both in the great day of our reckonings I rest Thine in the Lord Iesus Christ H. WHITFELD The Contents of the severall Chapters of this Treatise CHAP. 1. THe Coherence and resolution of the Text. page 1 CHAP. 2. That Gods people doe charge themselves with more secret sins than any else doe p. 13 CHAP. 3. How Gods children should seeke unto God in evill times when he gives tokens of his displeasure p. 29 CHAP. 4. That the worke of a Christian in respect of a spirituall estate lyes most with himselfe p. 39 CHAP. 5. About this Christian duty of stirring up our selves and what it is to stirre up ones selfe in Christian duties p. 66 CHAP. 6. What the maine duties are about which we are to stirre up our selves p. 73 Section 1. Of stirring up our selves in the most weighty businesse of our owne and others salvation p. 74 Sect. 2. Of stirring up our selves against our owne sins p. 89 Sect. 3. Of stirring up our selves against the sinnes of others p. 94 Sect. 4. Of stirring up our selves when we come to God in prayer for our selves p. 99 Sect. 5. Of stirring up our selves when we come to pray for others p. 102 Sect. 6. Of stirring up our selves in praysing God p. 106 Sect. 7. Of stirring up our selves in standing for God and his honour p. 109 Sect. 8. About stirring up our selves in the reading hearing of Gods holy Word p. 116 Sect. 9. About stirring up our selves in Meditation p. 122 Sect. 10. Of stirring up our selves in sanctifying the Lords day p. 129 Sect. 11. Of stirring up our selves in our partaking of the Sacraments p. 131 Sect. 12. How to stirre up our selves in laying hold on the Promises p. 138 Sect. 13. Of stirring up our selves in the duties of love and mercy p. 151 Sect. 14. Of stirring up our selves in regard of our Christian race p. 154 Sect. 15. How we are to stirre up our selves when our last end approacheth p. 157 CHAP. 7. Shewing the grounds of this Duty of stirring up our selves p. 164 CHAP. 8. Where the doctrin of stirring up our selves is applyed in the severall uses of it p. 170 CHAP. 9. Shewing some Motives unto this duty of stirring up our selves p. 204 CHAP. 10. Shewing some Rules and Meanes by which we might attaine to this stirringnesse of heart p. 217 SOME HELPES TO STIR UP TO CHRISTIAN DVTIES ISA. 64.7 And there is none that calleth upon thy Name that stirreth up himselfe to take hold on thee CHAP. I. The Coherence and Resolution of the Text. THese words are part of a Confession and Confession part of a prayer which the Prophet poures out unto God upon occasion of the sad and desolate estate of the Church of God to be caused by the Caldeans which the Prophet foreseeing in spirit speaketh of it as present For it may appeare by the sad expostulation which the Prophet maketh with God in the latter end of the former Chapter that God had given up his people to the errour of their wales and to the hardnesse of their hearts and which much aggravated their misery and calamity God had taken away the meanes of their Reformation which were the holy Ordinances of his Worship by giving up his Sanctuary to be trodden downe of the Adversaries so that now they were overwhelmed both with Spirituall and outward Iudgements together inward desertions and outward desolations both of Church and Common-wealth Chap. 63. vers 17 18. Now looke as when the Cisternes are dry and the Conduit-pipes are broken men are wont to have recourse to the Fountaine for supply of living water so in this dry and dead estate of the Church when the wayes of Gods people were foule and their hearts worse and themselves left destitute of all meanes of redresse and succour the Prophet looketh up to God in heaven and because the succour they stood in need of was a work of great power and glory hee bursteth forth into a vehement and earnest prayer calling unto God to come out of heaven to worke their Salvation and Redemption for them with his mighty and glorious power Oh saith hee that thou wouldest rent the heavens and come downe that the mountaines might flow downe at thy presence meaning that God would suddenly and strongly shew forth the might of his glorious power in their behalfe that so those mountaines of difficulties which hindered their deliverance and restitution might be removed or at leastwise melt and give way to them v. 1. Now this prayer of the Prophet which taketh up this whole Chapter consisteth of three principall parts 1. Of a Petition vers 1. to the 5. 2. Of a Confession vers 5 6 7. 3. Of a Deprecation vers 8. to the 12. which endeth the Chapter In the Petition which is the first part of the prayer the Prophet earnestly provoketh God to manifest his glorious power and fierce wrath against their adversaries his glorious power is expressed vers 1. That hee renting the heavens and comming downe the mountaines might flow at his presence His fierce wrath vers 2. That as when melting fire burneth the fire causeth the water to boyle So the fire of Gods wrath burning against their adversaries as drosse though mountaines of drosse yet they might boyle and melt and wast away This petition the Prophet worketh upon God with an holy and spirituall wrastling by a threefold argument 1. From the glory of Gods great Name that so hee might make his Name knowne to his Adversaries and the Nations might tremble at his presence Vers 2. 2. From the ancient terrible and glorious power which God shewed forth in their deliverance out of Egypt and in the promulgation of the Law vers 3. When thou diddâ—st saith he terrible things which we looked not for thou cammest down the Mountaines flowed at thy presence 3. From the unspeakeable unconceiveable riches of the grace of the Gospell which from the beginning God hath prepared for his people that wait for him vers 4. and so the Apostle expoundeth the place 1 Cor. 2.9 The second part of this Chapter and of the Prophets prayer is the Confession that he maketh and that of two things 1. Of Gods readinesse to shew mercy vers 5. 2. Of their unpreparednesse to receive mercy in respect of any desert of their owne vers 5 6 7. Gods readinesse to shew mercy is expressed in the beginning of the fifth verse Thou meetest him that reioyceth and worketh righteousnesse those that remember thee in thy wayes Their unpreparednesse to receive mercy is expressed first generally and then particularly Generally in regard of their sinnes and of Gods just displeasure against them for their sinnes in the next words which yet he qualifieth with
their carnal mirth making them grow mellancholicke and mopish and so expose them to the scorne of the world or their companions and carnall friends 5. In some it is from worldlinesse and earthly-mindednesse they will not afford so much time being carried along with such great intention and vehemency of Spirit they cannot be at i As if a sicke man should say I have no leisure to be cured leisure for this businesse But canst thou be at leisure to eat drinke and sleepe Canst thou finde a time to looke upon thy Cattell corne and bagges To laugh and be merry nay to lye sweare drinke c. Be thou assured that so continuing God will not be at leisure to forgive thee thy sins or save thy soule Vse 2 Try therefore what businesse hath beene dispatched this way with thy selfe about thy Spirituall estate what peace procured what occasions of sinne prevented what corruptions mastered what watch kept what reckonings cast up what doubts cleared what graces increased what duties practised what temptations resisted what provision made for aeternity what time thou hast spent by thy selfe about these things be ashamed for thy failings and blesse God hartily for any time spent or thoughts had or progresse made about these things Vse 3 Bee exhorted to set thy selfe to this worke thy hand to this plough study thy selfe read thy selfe reason much with thy selfe and converse frequently with thy selfe consult and advise with thy selfe about thy Spirituall estate be ever ready to returne into thy selfe upon all occasions what ever befals thee comforts or crosses mercies or miseries When fallen into any sinne traverse quickly those k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.22 false reasonings of thy hart which drew thee into it Say to thy selfe how came this to passe As Absolon said to Thamar when shee came weeping with dust upon her head l 2 Sam. 13.20 Hath Ammon bin with thee So Hath Satan beene with thee Hath passion over-born thee Hath Pride swelled thee Have worldly cares choked thee c. How came this about To move us further to this duty take these few helps Motives 1. This of all other actions of life is the most Noble and tends most to the perfecting of the soule which is the most excellent part this perfects a man as hee is a Christian Other thoughts and discourses of thy Spirit may perfect thee as a man a Scholler a states-man and Common-wealths man c. but this as a Christian This being the most noble worke and businesse of the minde puts a lustre and beauty upon the soule This is the speciall part of wisdome and makes a man the wisest man All other thoughts and actions without this returning into a mans selfe m Ier. 17.11 Pro. 5.13 14 leave a man at last in the midst of folly and misery 2. This makes the soundest and most setled Christian sound in heart in judgment and life the neglect of this causeth so many errours both in life and judgement 3. This keepes the soule and conscience in a quiet and peaceable state sweet cleane and comfortable as often sweeping keepes the house cleane and often reckoning keepes long friends This will make thee rejoyce in thy owne bosome and the n Pro. 14.10 shranger from this worke shall not meddle with thy ioy Otherwise the soule must needs be a loathsome place and a cage for every uncleane lust and sinfull vanitie CHAP. V. About this Christian Duty of stirring up our selues and what it is to stirre up ones selfe in Christian duties NOne that stirre up themselves This is the second Duty neglected they did not stirre up themselves to take hold on God there was a neglect of the very indevour after it which is here charged upon them whence we have the Observation lying plaine before us It is our duty seriously to excite and stirre up our selves in all exercises of piety and Godlinesse with all intention of spirit to our uttermost For the further opening of the point two things are to be explained 1. What it is to stirre up ones selfe 2. The things about which this duty is to bee conversant and exercised For the first to stirre vp a mans selfe hath these two things in it 1. The awaking of our selves the shaking off that dulnesse and drowsinesse which cleaves to us To this the Apostle hath reference Rom. 13.11 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excitari Expergisci It is high time to awake out of sleepe he speaks to such as were already converted Now this awakening is a freeing of our grace from the oppression it was under by worldly cares carnall feares or some sinfull lusts which cause a neglect of universall piety and the workes of the light and day of regeneration unto which wee had our new Creation The Beleevers in their p Ferventior esse solet qui rem primùm aggreditur first setting out are commonly more earnest and fervent in following God calling them the first apprehensions and sense of their blessed change affect more which may bee gathered from the reproofe of the Church of Ephesus in the losse of their first love and calling her to remember from whence she was fallen to do her first works Rev 2.4 5. That seemes to be like it Ier. 2.2 I remember for thy sake the kindnesse of thy youth though that doth more principally declare the kindnesse of God in taking that people to himselfe before all other as an argument of conviction that for no cause against all obligations of duty they contrary to their first beginnings forsooke the Lord As in processe of time men grow colder in their affections to him at least though they utterly forsake him not the Prophet therefore cals upon them and useth divers arguments in the verses following to put them upon the duties enjoyned them Though Gods children are called out of the world yet they have much of the world in them still and therewith are miserably enthralled many times so that we need awaking and stirring up In which respect it is that the Lord hath provided as well goads to pricke forward the dull as nailes to fasten them that are inconstant Eccles 12.11 See also for this these following Scriptures 1 Cor. 15.34 Revel 3.2 Heb. 10.24 The second thing in the stirring up a mans selfe is not onely the awaking up of our selves but the setting aworke that grace bestowed together with the employing of our faculties in their sanctification to their uttermost abilities This may appeare by Saint Paul his exhortation to Timothy I put thee in remembrance that thou stirre up the gift of God that is in thee as if he should have said Considering thou hast an unfained faith and because of my great affection to thee whereby I am carefull of thee I with great confidence put thee in remembrance that thou q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Sicut ignis indiget lignis ita gratia alacritate
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
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
natures doe wee carry about us which are such great enemies to the worke of grace that if wee looke not very narrowly unto it a great dampe and chillishnesse will fall upon our hearts our prayers wil grow weaker and weaker shorter and shorter good purposes and resolutions will quickly dye goe out and bee lost in us Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of Religion d Deut 34 7 his sight is not waxed dimme nor his Spirituall force and heat abated CHAP. VIII Where the Doctrine is applyed in the severall uses of it Vse 1 THis shewes us that the profession of Religion and the exercise of it is no dull or lazy thing but a businesse of the greatest intention of all others in the world unto which is required the strength and e Non est ad magna facilis ascâ—nsuâ— quem sudorem perpetimur cum coâ—amur ascoÌ„dere c lles vertices montium quid ut asâ—endan us ad coelum Cyp. de dis hab Virg. highest pitch of our affections our most elevated thoughts and the utmost of our endevours Againe it shewes how much they do deceive themselves that content themselves with doing duties of Religion out of forme and custome without theinward Principles of Faith f Quodlibet agens propter amorem agit quodcunque agit Aq. 1.2 q. 28. art 6 Love and Obedience to set them a going and to move and stir them forward Amongst these we may ranke 1. The Papists whose Religion cannot be but joylesse and uncomfortable resting in the work done who if they can give in such a number and tale of Prayers undergoe such penance and screw up their outward Devotions to such a height thinke all is wel though the heart all this while hath not stirred a foot about the businesse nor so much as looked toward the body what it was a doing 2. Amongst our selves we may take in our simple ignorant people who are full Papists in this who therefore thinke they have prayed because they have bin upon their knees heard the Sermon well because they have beene at Church c. and so plod on from day to day without any sense of the evill or comfort of the good 3. Thus is the Civill man and carnall Professor deceived who though hee hath more knowledge than the other and by the benefit of education good example or the light of naturall conscience hath more dealings with God yet hath hee his heart as cold starke and unstirring as the other and though he applaud himselfe in the Mediocrity of his temper as having found out a g Nihil Salvator â—idâ—lium amaâ—â—â—epidoâ— eâ—â—nâ— Hieron middle way to serve his turne betweene strictnesse and profanenesse yet is it of al others the most dangerous and most loathed by the Lord who being of the h Rev. 3.16 Laodecean temper shall certainly bee spued out of Gods mouth 4. Thus is it with the subtill and close hypocrites of these times who like the cold Glow-wormes of the night seeme to carry more light about them and make a greater bustling than the other yet because it is without all heat and sweat of the minde and heart what they doe shall be reckoned but as i Heb. 9.14 dead workes which have a loathsome savour in the Nostrils of the Almighty Thus the k Rev. 31 Angell or Minister of the Church of Sardis is sayd to have a name to live though he was dead Vse 2 This may bee for tryall and examination of our selves what our care and endevour is in stirring up our selves in all duties and exercises of piety How have we answered all that cost and care of God towards us How doe our hearts run and cleave to the Lord in preferring him before all things l Psal 73.26 satisfied with him alone How are wee for Christ since the saithfull called and chosen are with Christ Revel 12.7 17.14 fighting on his side against the Dragon and his Angels against Antichrist and all his Adherents and since n Mat. 12.30 he that is not with Christ is against him and hee that gathereth not with him scattereth with the Devil Our new Creation giving a new disposition whereby we rise up on the Lords side against whom before o Rom. 8 7 our wisedome was enmity Doe thou seriously weigh what answer thou canst give as in Gods presence without deceiving thy selfe or others unto that pressing question of our Saviour p Mat. 5 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing do you What doe ye more than others What doe you more than the carnal and profane than the civill or the hypocriticall professor What doe you more for God than these Vse 3 How may this smite as with a mighty scourge of reproofe the very spirits of Gods owne people for that sluggish and bed-rid disposition that cleaves to our nature How doth our wonderful guiltinesse of the neglect of this duty begirt and besiege us on every side Whose heart may not smite him Whose minde doth not secretly mis-give him and falls under the thought of his grievous omissions Whose conscience doth not tell him that hee is involved and enwrapped in this spiritual drowsinesse and Lethargie Who may not take up this heavy complaint There is none that stirreth up himselfe and may say and I am one of them and so may I say that speake this and thou that hearest this Ah wee fooles and slow of heart we have not put forth our selves in any proportion answerable to the grace given or mercies received Ah! deare Christian hee that shall looke backe and take a serious view of the time of his life since his calling and shall consider what speciall opportunities of doing and receiving good h e hath fore-slowed how cold and carelesse hee hath bin to oppose or prevent sinne in himselfe or others what a dead heart hee hath had for the most part in all the duties of Gods worship both in his prayers to him his prayses of him and his standing for him how the bowels of his compassions have bin lockt up from his brethren whose good he should more have tendred his slacknesse and slownes in his christian race going most an end a snailes pace as though heaven were notworth the comming thither if any shall I say consider his many failings and grosse omissions in althe aggravating circumstances of them if the teares stand not in his eyes he hath just cause to complaine of he hardnesse of his heart Ah if our hearts were searched with lights and tapers what a deale of luggage and lumber would there bee found what heaps of drosse of cold and sluggish matter would appeare to lye deading and damping those few sparkes of heat and little light yet remaining in us Good Lord how full are we of our selves and of the world what strange lusts and passions lye yet unmortified in us which keepe downe our