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 [Page 2] 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; [Page 3] 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 [Page 4] 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 [Page 6] 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, [Page 7] and in the promulgati­on of the Law, vers. 3. When thou didd [...]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 [Page 8] 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 hope of salvation, by the continuance and con­stancy of Gods wayes of grace and mercy to his peo­ple, vers. 5. Behold, saith [Page 9] he, thou art wroth, for we have sinned, (and so are unworthy and unfit for mercy) yet in those, to wit, in those wayes of thine (wayes of grace and mercy, prepared in the Go­spell from the beginning of the world) in those is continu­ance, and constancy, (not­withstanding our undeser­vingnesse) and wee shall bee saved.

More particularly, their unpreparednesse for mercy is expressed, vers. 7. in a double respect:

1. In respect of the un­cleannesse and filthinesse, not only of their corrupt nature, but even of their best acti­ons and duties, vers. 6. But we are all (saith he) as an un­cleane thing, and all our righte­ousnesse, [Page 10] are as filthy ragges, &c.

In respect of their spiri­tual dulnesse and sloth to ex­ercise such graces and duties as might turne away Gods wrath, and remove their sins and misery: Vers. 7. There is none that calleth upon thy Name, that stirreth up himselfe to take hold on thee.

In the third part of this prayer and Chapter (which is the Deprecation) the Pro­phet earnestly prayeth a­gainst the sorenesse or great­nesse of Gods wrath, and the everlasting remembrance of their iniquities, vers. 9. and this request hee presseth upon God by two Argu­ments:

1. By the mutuall inte­rest [Page 11] they have in God, and God in them; Thou art our Father, our Potter; wee thy children, and as clay in thy hand, vers. 8. Wee thy people, vers. 9. thou therefore our King.

2. By the desolate and forlorne condition of Gods owne Cities; yea, of his, and their holy, and beautiful house, vers. 10.11. Which injuries and indignities the Prophet demands with a patheticall question, how he can endure to looke at, and refraine and hold his hands from redres­sing, vers. 11.

To returne to the words of the Text, they be (as you see) a Confession or Com­plaint of the latter of those evils, which made them un­worthy, [Page 12] and unprepared to receive mercy; to wit, in re­spect of their Spirituall dul­nesse and untowardnesse to the exercise of such Graces and Duties, as might turne away Gods wrath, and their sinnes together. Wherein observe,

1. The generality of this Spirituall dulnesse; it is E­pidemical, common to them all, none free from it; there is none (saith he) that calleth, &c.

2. The Duties neglected, which were two:

1. Calling upon Gods Name (though in a most needfull time.)

2. Taking hold of God; by which is meant, either by faith laying hold of his Co­venant; [Page 13] or else figuratively, as it were, holding God, and staying him that hee depart not from them, keeping him with them, as Saul would have kept Samuel, 1 Sam. 15.27. And this latter hee am­plifieth by their neglect of the very endevour after it: None stirreth up himselfe to take hold of thee.

CHAP. II. That Gods people doe charge themselves with more secret sinnes than any else doe.

ANd there is none that cal­leth upon thy Name.] Be­fore wee come to lay forth [Page 14] the maine thing intended, it will not bee amisse to take a short view of some passages in the Text as they lye in our way.

And first in generall, from the nature of their com­plaint; if wee looke to the matter of it, we shall finde it to be not so much in regard of their present pressures, and evils which lay upon them; neither for grosser sinnes, which were more open and obvious to the eyes of o­thers, but for more inward and secret corruptions, and failings, such as the world takes no notice of, or will hardly bee brought to ac­knowledge they are sinnes at all; or if so, yet not worthy the troubling themselves for [Page 15] them; as not to have striven with the Lord in their prayers, to stay the iudgment threatned; and not to stirre up themselves to hold the Lord, that he depart not from them. Hence wee may observe, ‘Gods Children, in the times of confession of their sinnes be­fore God, are wont to charge themselves with more close and secret evils and corrup­tions.’

Their complaints are ming­led with bitter bewailings of more inconspicuous and indiscernable evils, of wic­kednesse more spirituall, not to be perceived by a carnall eye, and therfore not lamen­ted by a carnall heart.

To give some instances: As,

For their Psal. 51.5 Isay 64.6 birth-sinne, that corrupted masse they brought into the world, which steames like a dung-hill, and sends up stench and unsavorinesse into the whole man; hindering in all duty, and putting forward unto all evill.

They complaine of those remainders of Atheisme, of their wicked and blasphe­mous thoughts, of strong objections rising up in their mindes against cleare and evident truths; as against the very Being of God, the worke of our Redemp­tion by our Saviour Christ, the truth of Gods Word, and many such like. So also they lament their Psa. 31.22. Psa. 116.11 Unbe­leefe, [Page 17] 2 Cor. 12.7 He that tel­leth the peo­ple of God of the me­dicine God applyed to heale and prevent the exalting of himselfe a­bove mea­sure, secretly confesseth the privy pronenesse of his owne heart to selfe-exal­ting. privy Pride, Psa. 51.10. Praying for a right Spi­rit, he confcsseth his owne spirit not right nor streight, but crooked and deceitfull. secret hypocrisie, Isay 6.5. Nehem. 13.22. His great zeale for reformation, yet needeth great mercy to spare it from exact examination. and the evill which cleaves to their best works, their selfe-love, selfe-seeking, and Psalm. 30.6. self-confidence, their great Psal. 106.6, 7. Nehem. 9.35. unprofitablenesse under all those meanes, and mercies offered, their Isay 63.17. hard­nesse of heart, and that great Prov. 30, 2, 3. I feele such ignorance of God and a [...]l his wayes, so many yeares towards mee, such folly which keepeth mee from taking any thing to heart which respecteth God, or concerneth my selfe; such uncircumcision of heart, which maketh mee that I cannot be holy, poore, and abiect, though conscious of innumerable Motives, past, present, imminent, whieh might move mee thereunto. Lastly, I feele such a selfe-sufficiency as will not let mee perceive what need I have of my God to be with mee for quickning, strengthening, comforting, directing, prospering of mee in my course. Baines, Letter 19. blindenesse and ignorance which they finde in them­selves; it much grieves them many times for their [Page 18] unruly Psa. 73.3.22 passions, and their Isa. 45.9. strivings with God, and im­patiencies under his hand; their security, lukewarme­nesse, and not Cant. 1.6. keeping their Watch; their Deut. 32.15 Nehe. 9.28 abusing law­full things; their Hos. 8.12. unthank­fulnesse for Spirituall mer­cies; their Ezech. 9.4 Isa. 42.19, 20 not mourning for the sinnes of the land, and of the places where they live; nor taking to heart spi­rituall judgements; their Ier. 9.3. fearefulnesse and aptnesse to be discouraged, and give out in good businesses, and Gods causes; their too much 1 Sam. 2.9 indulgency and fa­vouring themselves, and those that are neare unto them in their faults and fai­lings; so Psal. 78.37 38, 40, their often breach of promise, and Covenant [Page 19] with God; Isa. 64.7. their sleight­nesse and perfunctorinesse in the service of God; much irreverence, &c. Mat. 26.40 43. their dul­nesse, heavinesse, wearinesse, indevotion, together with their distractions, and dissi­pations of heart in holy du­ties; their Mat. 8.18 forgetfulnesse, 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:

1 This proceeds from that divine, and spirituall light, [Page 20] they have received into their minds (being hence de­nominated 1 Thess. 55, children of light, and called 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 [Page 21] 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.

2 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 [Page 22] bleeds for knowne, though close sinnes, and so affecteth the heart with sorrow for them.

3 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 infl [...]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 [Page 29] 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 pep [...] ceris tibi in tantum tibi Deus par [...]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 [Page 30] 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 [Page 31] 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 [Page 32] 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: i [...] 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 [Page 33] 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 [Page 34] 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. [...].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 [Page 35] 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, m [...]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 [Page 36] 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 [Page 38] 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 dis [...]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 [Page 39] 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 [Page 40] and stirringnesse; they did not stirre up [themselves.] Hence observe, ‘The businesse of a Christian, in regard of his spirituall estate, should lye much with himselfe.’

A Christian hath of all o­thers the greatest businesse, and this lies in many places; in heaven, in the Church, in the Family, in the Closet, &c. and though God set him his worke, and give abilities to doe it, yet in regard of the transacting and perfecting this worke, it hath speciall, and primary relation to a mans selfe, and specially to that part of a mans s [...]lfe which wee call the Inner [Page 41] man, as his minde, and thoughts, wil, and affections, and Conscience; God being a Spirit, with whom our principal businesse lieth; and the service being Spirituall, in which we are to addresse our selves unto him; its the ordering and managing of our spirits that lyeth upon us, as the chiefest of our im­ployment. See it in some In­stances:

First, in the great businesse of Repentance, and turning to God: we shall finde this in Scripture to be called Luk. 24.1 [...] A comming to a mans selfe: To make this farther to appeare let us take the whole order and course of this worke.

It pleaseth the Lord, at some time of a mans life, such [Page 42] an one whom he purposeth to save, by the Ministery of the Word, together with the helpe of the Spirit, to meet in his way to Hell, where there is discovered unto him the vilenesse and horrible­nesse of his sinnes, and the fearefull estate the sinner is cast into by reason of these: The conscience is now a wakened, the books are ope­ned, hee sees sinne clearely, and is convinced of them, so that he cannot shift, hee cannot deny them; his thoughts also beginne to be troubled, and to beat one a­gainst another with unsavo­ry perturbations; finding all is not well, he goes alone by himselfe, begins to search, reads his sinnes as in a story; [Page 43] his conscience tels him, I am sent unto thee with heavy ty­dings; and one messenger followes another to tell him of his lost and condemned estate: Dan. 5.27 To thee be it spoken, thou art weighed in the bal­lance, and found too light; these be thy sinnes, and these will be thy sorrowes. Being thus perplexed, he begins to cast about, and to consider what way hee were best to take to extricate, and unwind himselfe out of these Mazes and Labyrinths of sinne and misery: He lookes upward, and sees heaven shut against him; he lookes downward, and findes hell opened for him; he lookes round about him, and sees no helpe in a­ny creature, men, or Angels; [Page 44] he lookes into himselfe, and findes innumerable sinnes cōpassing him about, which stare upon him, and having every one, as it were, a chain in their hands, they are bin­ding him hand and foot, to cast him into utter darknesse. Being cast into these great streights, such thoughts be­ginne to rise in his minde, (God being mercifull to him;) Is there not mercy with the most High? Will hee cast off any poore sinner that comes unto him? And therfore resolves and saith, Sure Luk, 15.18 I will arise and goe, and I will say to the Lord, I have sinned against heaven, and be­fore thee; who can tell but the Lord may shew mercy to as great a sinner as I am? [Page 45] He comes therfore, and casts himselfe downe before the Throne of grace, and saith, Iob 7.20. What shall I say unto thee, O thou preserver of men? I have no arguments to plead, no excuses to make, no reasons to defend my selfe withall; my sighes are my best Apo­logies, and my teares are my best arguments: O that thou wouldest pitty! O that thou wouldst spare! O that thou wouldst have mercy upon a poore worme, a wretched and forlorne sinner! Thus all alone he humbleth him­selfe, hee Psal. 32.5 confesseth his sinnes, and spreadeth them before the Lord, Eze. 20.43 loathing himselfe in his owne sight; Luk. 15.21 ac­cuseth himselfe; 1 Cor. 11.31. iudgeth himselfe worthy to be destroied: [Page 46] He now beholds Iohn 3.14 Christ lif­ted up to him (as the brazen Serpent in the wildernesse) which he sees with his own eyes, embraceth with the armes of his owne faith, ap­plyes him to himselfe for his owne everlasting com­fort. And thus his sinnes pur­sue him to the Sacrifice of Christ, to this City of re­fuge, giving him no rest, till Christ speake peace to his soule: and all this is done by a man with himselfe.

2 Secondly, as it is thus in regard of Initiall Repen­tance, so is it in regard of re­newed Repentance; when a man falls into sinne after cal­ling, to get up againe, and re­cover, the businesse lies with a mans Psal. 4.4 selfe. Thus we 1 Kin. 8.47 read [Page 47] in 1 King. 8.47. When Gods people are carryed captive into their Enemies Land, the pro­mise is, that yet if they shall bethinke themselves, and re­pent, and make supplications, &c. then God would heare them: He speakes it of re­newed Repentance, of them who are already Gods peo­ple; and this hee cals a be­thinking themselves, or a brin­ging backe a mans heart, a going downe into a mans selfe; and answerable to this is the other expression in the same Chapter, ver. 36. When they shall know every man (that is, particularly) the soare and plague of his owne heart. Thus also, Levit. 16.29. the children of Is­rael were to afflict their soules [Page 48] and to make bitter to them­selves the remembrance of former sinnes, they were Eze. 16.62 63, & 36.31 voluntarily to cast them­selves into heavinesse: so Peter Luk. 22.32 went out by himselfe and wept bitterly. As it is with a man in times of taking Physicke to recover health, hee betakes himselfe to his chamber, takes the potion prescribed, and is contented to be pained, and made sicke: So in this Repentance, which is Spirituall Physicke, the worke lyes by ones selfe: as it is in Zach. 12.11. They went apart, the Land shall mourne e­very Family apart, and their wives apart. Thus wee see it in the businesse of Repen­tance.

It is the same also in the [Page 49] work of Mortification. How doth it lye with a mans selfe, as the severall phrases in Scripture, pointing to this, import; when a man is to Grandis virtutis est tecum pug­nare quoti­die etinclu­sum hostem centum o­culis obser­vare. Hieron. ad Fur. fall out with himselfe, and to have great 2 Cor. 7.11 indignation a­gainst himselfe; to Gal. 5.24 crucifie his lusts, and corruptions; to Mat. 18.8 cut off, as it were, the parts and members of ones owne body, as to pull out our eyes, to cut off foot or hand; to 1 Cor. 9.27 keepe under the body; to Mat. 8.34 deny a mans selfe; all which seeme terrible and bloody words to corrupt nature, and carnal reason; yet about this must a Christian be exercised, and that by himselfe.

Againe, when feares and doubts rise in that great and weighty matter whether we [Page 50] have any part or right in Christ or no? this question must be resolved by 2 Cor. 13.5 proving and trying a mans owne selfe, by a private search and scru­tiny, which must be made in our owne bosomes.

5 Lastly, see it briefly in re­gard of some particular du­ties, we shall find the worke still to lye with ones selfe; as in

1 Hearing and Reading the holy Word of God: Heare it Iob 5.27 (saith Eliphaz to Iob) and know it for thy good, or for thy selfe, as it is in the Margent. When we apply things to our selves, as the Disciples upon that speech of Christ unto them, One of you shall betray me: they Mat. 27.22 as­ked every one, Master is it I? [Page 51] To doe as the Bee, which brings home the honey ga­thered to her owne Hive, there layes it up to nourish her, and to feed upon it as need requires. A man must so looke into the Word that he Iam. 1.23 may see his owne face in it as in a glasse; and so helping himselfe to reforme what is amisse.

2. In singing of Psalmes the Ephes. 5.19 Apostles counsell is, that wee should speake to our selves, singing and making melody in our hearts to the Lord.

3. In preparing to come to the Sacrament of the Lords Supper, wee are ex­horted 1 Cor. 11 28 to examine our selves before we come.

4. When crosses and af­flictions [Page 52] breake in upon us, and God layes his hand on us, we are to Lam. 3.28 sit alone by our selves, pondering and consi­dering the grounds and cau­ses of them; so quieting our selves, that wee may beare them with patience. Jer. 15.17 I sate alone because of thy hand (s [...]i [...]h the Prophet Ieremy.

Reas. 1 This private, particular, and punctuall dealing with a mans selfe, wil much work out hypocrisie, and make all our performances to be with much more sincerity; which doth most appeare in our personal performances, since every man is truliest that, that hee is in private, and by himselfe, in his secret reti­rednesse, and when separated from all spectators and wit­nesses. [Page 53] For here indeed lyes the streight and pinch of our Christian worke:

To be wrestling with God in prayer; To bee dealing hand to hand against our be­loved corruptions, and to keepe a constant and close fight against them; To be much in selfe-examination; To be gaging our own harts, and digging into our selves to finde the roots of our sin­full distempers, to rake in the puddle and sincke that is in our owne bosomes, and to smell the stench and unsavo­rinesse of it, to bee humbled by it: These, these are those private and painfull workes which must be done, if ever thou meane to make sure worke for thy soule, and [Page 54] without which all thy Re­ligion is but a selfe-decei­ving.

In our more publike and open performances also this hath place: So to tend to our hearts, and spirits, that they bee preserved in their strength and intention in the duty, beyond what will sa­tisfie men, as in Hearing, Receiving, Praying with o­thers, &c. all which may be done with ease by the out­ward man; but doe thou say to thy selfe, this charge must I alwayes lay upon my selfe in all duties that are of pub­like Observation, to doe them from my selfe, not from others; that is, to set upon them from such a vi­gor of spirit as would carry [Page 55] mee to such performances, even from my selfe, if there were none to behold me.

Reas. 2 Secondly, there can ne­ver be any saving worke up­on the heart without this, and that by reason of the deepe Ier. 17.9 deceitfulnesse of our hearts, and desperate wicked­nesse. A man can lay no sure foundation of his house, that diggeth not deepe beneath all quicke-sands, and rotten soyle, so here.

Vse 1 This serves for great re­proofe of such who have no such kind of businesse with themselves, but are stran­gers in their owne bosomes, altogether ignorant what passeth in their owne hearts, whether they get or lose, whether they draw nearer [Page 56] to heaven or hell; of such the Prophet complaines, Ier. 8.6 None saith what have I done? They live abroad out of themselves, looking and pry­ing into others, but leave their owne hearts neglected and untill'd. Nay, they shunne, and decline this worke as a grievous taske. Oh, mee thinkes it is a folly and a madnesse, that wants a name to expresse it, that Man, a reasonable creature, endued with such abilities, and so fitted every way for this worke, and it be­ing a businesse of that great consequence, yet that hee should make such an escape from himselfe, and live at such a distance from him­selfe, so farre out of his [Page 57] owne call and reach! Oh what studying is there in the world of sundry sorts of salutations, garbs, and com­plements? What asking of each others health and wel­fare? Nullum tibi anima tua propinquiorem nullum [...]u [...]t ces chariorem Si te amiseris omnia in [...]e p [...]rdis. Salv. lib 3. cont. Avarit. Of all priso­ners, use oft nest to visit thine owne soule. Greenham. [...] &c Intende [...]i­mae oculum in tuum i [...]siu [...] examin ut nosca [...] [...]ect [...]ne anpecus [...]e­at anima [...]u [...]. Basil. yet never to aske his soule how it fareth; not so much as to bid it good mor­row, or good even; I meane, he passeth it by as a worth­lesse, and a neglected thing. What great desire have ma­ny to visit farre Countries, and to know the manners and customes of other Na­tions farre or neere? What long Pilgrimages doe many make with many a weary step? yet they will not take a short journey downe into their owne hearts, nor know the behaviour and language [Page 58] of their owne soules and consciences. The grounds of this extreame folly may be such as these:

1. In many it proceeds from Ignorance, they know not what this duty meanes, or that there is any such work reqvired of them, they know not how to behave themselves in such a busi­nesse.

2. In many it proceeds from slothfulnesse, they will not be at the paines, Est et he [...] perversitas hominum mo­ri [...]itius, quam curati desi­derare. they choose rather to put things to the venture, speed as it may: They say they keepe their Church, say their prai­ers, come to the Sacrament, pay every one his owne, &c. if this wil not serve the turn, but that there must be such [Page 59] adoe, then God helpe. They thinke such as call for more, or doe more, are more busie then needs, and that farre lesse would serve the turne.

3. In many it proceeds from a strange levity, in­composednesse, flotingnesse, and unsetlednesse of Spirit; they cannot keep their mind steddy, nor serious in this worke, but are quickly tur­ned aside to other things, e­ven a feather flying in the ayre will divert and take them off, and cause them to wander in vanity and imper­tinencies.

4. In some it proceeds from a guilty fearefulnesse; they will not bee too busie this way, to pry into them­selves, fearing lest they [Page 60] might see that which would make their hearts ake to see, by causing the remembrance of their former evill wayes to returne upon them: They think it would bring a damp on their worldly comforts, and marre 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 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 [Page 61] 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 [Page 62] 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 [...], Iam. 1.22. false reasonings of thy hart which drew thee into it. Say to thy [Page 63] selfe, how came this to passe? As Absolon said to Thamar, when shee came weeping with dust upon her head, 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 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 states­man, [Page 64] 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, Ier. 17.11 Pro. 5.13, 14 leave a man at last in the midst of folly and misery.

2 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 3. This keepes the soule and conscience in a quiet and [Page 65] 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 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 [Page 67] 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. [...]. 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 [Page 68] 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 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. [Page 69] 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 [Page 70] 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 [Page 71] 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 [...]. 2 Tim. 1.6 Sicut ignis indiget lignis, ita & gratia alacritate, ut fervère perpe­tuò possit. Chrysost. ad loc. quic­ken up the holy fire that is in thee, and blow it up, use the grace thou hast with cou­rage, and strength of Spirit. So againe the same 2 Tim. 2.1 Apo­stle, Be strong in the grace that is in Christ Iesus.

Now as there is required great wisdome and circum­spection in ordering the gra­ces given, and setting them in their right place and stati­on, [Page 72] and so giving them their due worke and exercise; When, one saith, knowledge bee you ready to discerne what Gods will is; Faith, be you ready to beleeve what God promiseth; Hope, be you ready to expect what is promised; Patience, be rea­dy to beare what the Lord inflicteth; Obedience be you ready to goe about what God commandeth: I say, as there is required this wise­dome in ordering grace, so there is required great inten­tion of Spirit in intending al instruments of motion, all faculties and powers of bo­dy and soule, for the keeping these in their due height, that they slacke not, nor abate not of their former strength [Page 73] and vigour. Thus you see what it is to stirre up ones selfe, and wherein it stands.

CHAP. VI. What the maine things are a­bout which we are to stirre up our selves.

SEcondly, we are to shew whereabout we are to stir up our selves, and what the duties are; to speake, as the truth is, these are of large extent, and beare an equall latitude with all duties of Religion and godlinesse; there being no duty, unto which this is not required, it being as the fire to kindle the Sacrifice, and Mark. 9. [...]9 as Salt to [Page 74] season it. I shall give in­stance in some particulars, such as are of great concern­ment, which doe call for our utmost care and intention of spirit.

CHAP. VII. Shewing the grounds of this duty of stirring up our selves.

THus you have the ex­planation of those two things proposed; to wit; what it is to stirre up ones selfe; and secondly, about what it is mainly to bee exercised. Now follow some grounds and reasons of the Point.

Reas. 1 This duty, as it is enjoy­ned, & commanded by God himselfe, that we should stir [Page 165] up our selves in what we do, that it be done with all our might, [...], as the word is. with an harmonicall consent of all parts of man, understanding, will, and all the faculties existing in the person of man, with the whole strength; so it is most pleasing unto God, as most a­greeable to his nature, who is a Spirit infinitely active & stirring, and impatient of all dulnesse and sluggishnesse. The Psal. 68.17 Angels are his Chariots, Psal. 18.10 he rides upon a Cherube, and doth flye; he comes also on the wings of the wind: Isa. 19.1 he rides on a swift cloud, which the racke wind drives, all which shadow out unto us the won­derfull activity of his na­ture: Who Iohn 4.24 seekes therefore such to worship him. Hence [Page 166] is David commended for his readinesse to fulfill all the Acts 13.22 [...]. 2. Sam. 6.14 wils of God, for so it is in the Originall. Thus he dan­ced before the Lord with al his might; that is, with the might of his spirit.

Reas. 2 Our Saviour Christ, who gave himselfe for us in the greatnesse of his love, ( 2 Cor. 5.14 even of his love that passeth know­ledge,) and Tit. 2.14 purchased us to be a peculiar people to himselfe, did it to this end, that wee should be zealous of good works. Zeale is an affection proper to Men, who having will, to which belongeth the choice of good, as the object of it, have two attendants theron, the Concupiscible, and the Irascible part; the former moving towards the object, [Page 167] the latter encountring what­ever difficulties hinder the attaining and enjoying of it; Cant. 8.6, 7 The coles thereof are coles of fire, which have a vehement flame, which many waters can­not quench, nor floods drowne. Hence, such as are Christs, are Luke 3.16 baptized with fire; that is, with the holy Ghost, who is like fire; not onely in purging away their drosse and corruptions, but mighti­ly heating them, and stirring up strong and ardent affecti­ons in them for God and his glory.

Reas. 3 Thirdly, wee should put forth our selves in this duty, in regard of that wonderfull aptnesse that is in the best to grow cold, and dull, and that insensibly; even as age, and [Page 168] yeares come on us and we feele it not, and as the dust falls upon our clothes, and we perceive it not; so that, if one let himselfe alone but a short time, the minde will sinke, and get downeward: wee must therefore ever and anon be winding it up, as we do our Clocks and Watches, and still bee tending unto it by renuing our purposes, and Psa. 132.4, 5 Psal. 137.5, 6 tasking our selves to all du­ties, that the heart may bee kept in its due height, and this must be done often, the heart being not in that frame in the evening as it was in the morning: As an Instru­ment of Musicke, though put never so well in tune over night, though it rest un­toucht by an externall hand, [Page 169] yet the strings will fall and grow out of tune of them­selves; and thou shalt finde a few weekes will breed a great alteration in thee, which many moneths may not recover againe: such wretched 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, Deut 34 7 his [Page 170] 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 Non est ad magna facilis asc [...]nsu [...]; quem sudorem per­petimur cum co [...]amur ascō ­dere c lles, & vertices mon­tium? quid ut as [...]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, 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, [Page 172] 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, [Page 173] 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 Nihil Salvator [...]id [...]li­um ama [...] [...]e­pido [...] e [...]n [...]. 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 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 [Page 174] other; yet because it is with­out all heat and sweat of the minde and heart, what they doe shall be reckoned but as Heb. 9.14 dead workes, which have a loathsome savour in the No­strils of the Almighty. Thus the 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, Psal. 73.26 satisfied with him alone? [Page 175] 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 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, 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, Mat. 5 47 [...], What singu­lar thing do you? What doe ye more than others? What doe you more than the carnal and profane? [Page 176] 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? [Page 177] 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 [Page 178] 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 [Page 179] with lights and tapers, what a deale of luggage and lumber would there bee found? what heaps of drosse, of cold and sluggish matter would appeare to lye dead­ing and damping those few sparkes of heat, and little light yet remaining in us? Good Lord! how full are we of our selves, and of the world? what strange lusts and passions lye yet unmor­tified in us? which keepe downe our minds that wee cannot lift them up to divine and spirituall things: May it not be said in a spirituall sense of most of our hearts and houses, as the Isa. 47.14 Prophet speakes, there is not a cole to warme it.

Vse 4 How should this humble [Page 180] 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. Isa. 38.15 [...].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 [Page 181] 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, [Page 182] 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:

1 First, it is granted that an unregenerate man can do no good Spirituall without grace; Mat. 12.33 the tree must be good before the fruit can be good: As Iohn 15.4. the branch beareth not fruit but in the Vine, Iohn 15.4.

2 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.

3 Thirdly, a regenerate Christian, as in his first rege­neration, he is only passive, God infusing new habits of [Page 184] grace, new qualities into e­very faculty: so after rege­neration hee cannot doe Rom. 7.15. Gal. 5.17. all the good he would, nor when he would, nor as hee would.

4 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 [Page 185] 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.

[Page 186]7. Perfecting grace, 1 Pet. 5.10.

5 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 [Page 187] 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 [Page 188] owne heart to all spirituall duties, and may Isa. 63.17 complaine thereof unto God in prayer, Isa. 63.17.

6 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 Ephe. 4.30 grieve the holy spi­rit of God, 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, [Page 189] than their walking unwor­thy of those precious mer­cies and graces they have re­ceived, 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 fun­gendum defu­isse fatear In Test. Cal­vini in vita ipsis, p. 102 Quest. neither growing up in them to that strength, nor imploying them to that fruitfulnesse they might have attained unto.

But why is it a sinne not to stir up our selves to holy duties, since exciting grace is Gods worke alone, and hee must renew it every mor­ning, else the worke wil not be done, Isa. 50.4.

Answ. 1 Answ. Because it is by reason of our sinne that God doth not stir us up: as,

1. Our narrownesse of heart and mouth in prayer, Psal. 81.10. Aske liberally and have liberally: prayers are 2 King. 13.17, 18, 19. like arrowes of Delive­rance, [Page 190] which would be mul­tiplied and enlarged.

2. Our heedlesnesse in the use of the Ordinances, Luk. 8.18.

3. Unfruitfulnesse in the use of grace received, Mat. 25.29.

4. Unbeleefe, Mat. 14.31. else renewing our waiting on the Lord for his help and grace, would renew our strength, Isa. 40.31.

Thus you see how still the fault Rectè homo corripitur que precepta non implet quia exetus negli­gentia est quod gratiam non habet per quam possit servare man­data. Th. Aq. quest. disp. 24. art. 14 returnes upon our selves, how we cannot stand before this truth, but must lye downe as condemned of our selves, and guilty of this evill, that we have not stir­red up our selves to doe that which was in our power to have done, that good (I say) [Page 191] which wee ought and might have done.

Vse 5 What remaines now but that I should call upon you, and my selfe, with all the strength of exhortation I may, (and the Lord grant it may be effectuall to us all) that wee set about this so needfull a Christian duty, and that if it be possible we might bee drawne off from our dregs and lees, to get a­bove our selves, and to bee heightned in our desires, and practice of all Christian duties, to doe them in a more lively, active, and stirring manner: this being like oyle to the wheeles, and as wind to the sayles that sets all a­going; this indeed is all in all, for what are all our ser­vices, [Page 192] but saplesse, livelesse, and loathsome things with­out this?

And first I would bend my speech to such as formerly have bin more forward and stirring-hearted, but now are growne more remisse and spirit-lesse: I would speake to such, in the Name of God, as the Lord speakes by the Prophet to his people, Ier. 2.5 What iniquity have your fa­thers found in mee, that they are gone from mee? What e­vill have you found in Gods wayes, that you are growne weary of them? Speake, in the presence of God, what evill have you found in prayer, that you grow so slacke in it? You were wont you could have gone to [Page 193] the Lord with much en­largement, and, it may bee, with many teares; Psa. 45.1 your tongue was as the pen of a ready Writer; why are you now so narrow-hearted? Why doe you so fore-slow the duty? Siccine puta­mus orasse Io­nam? Sic Da­nielem inter Leones? Sic latr nem in cruces? Hier. speaking thereof cold prayers. and make so many excuses? and are so loth to come into Gods presence? neither is there that strugling against this woful disposition as for­merly. What evill have you found in Gods word? the time was when you went with much joy to Gods house, and you loved the Bi­ble above al books, and now it can lie a day, & sometimes a weeke, and you never looke into it? Iob 15.11 Are [...]he consolations of God small with you? are the counsels and exhortations of [Page 194] the Scriptures grown weake? Are the Promises of God more dry and withered? Is not God still a hearer of praiers? or is his arme short­ned that it cannot save? God forbid! But doth not the fault lye in yourselfe, unto whom the world, and other sinfull distempers have mar­red the rellish and taste of these Divine counsels and comforts? What evill have you found in the societie of Gods people? of whose grace and goodnesse you cannot bee but well perswa­ded; why are you so strange unto them? the time hath bin when you have prefer­red them before all others, and chose them for the one­ly companions of your life, [Page 195] you could have opened your mouth to the edification of others, but now you are like a curst Cowe that will not give downe her milke; you can now like well enough of carnall speech, and worldly companie, and can sort your selfe with such of whose happinesse you have no per­swasion. Speake, is not this your case? are you not blame-worthy? why then be grieved, and sigh within your selfe: and Rev. 2.4, 5 Remember from whence thou art fallen, and repent and doe thy first workes. Let our Saviours counsell come seasonably to thee, Rev. 3.2 Be watchfull to streng­then the things which remaine which are ready to dye rest not in this unprofitable and [Page 196] uncomfortable condition, till thou find thy spirit to revive, and thy care of better things to flourish, and spring againe in thee: Heb. 12.12 13. Lift up thy hands that hang downe, and the fee­ble knees, lest that which bee lame be turned out of the way. Labour to recover thy for­mer strength and station; and therefore to cherish and blow up that fire which yet remaines hid under the ashes 2 Iohn 8 that thou lose not that which thou hest wrought, but mayest receive a full reward.

But lest any be discoura­ged, Cauti [...]n. wee are to know, that this dulnesse and unstirring­nesse of heart, may proceed sometime from

1. Weaknesse, faintnesse, and feeblenes of body, whe­ther [Page 197] it beinregard of present sicknesse, indisposition to health, age, or other bodily infirmities, in which case a good Christian may be fee­ble in performance of duties the minde most an end fol­lowing the present temper of the body.

2. It may proceed from melancholy distempers with which the minde may be o­ver-growne.

3. Or the party may lye under some violent tempta­tion of Satan, or distresse of conscience, which may strangely, for the time, make one dull, mopish, and forget­full.

4. Or it may proceed from spirituall desertion, when the sense of Gods fa­vour, [Page 198] love and wonted pre­sence may be departed from him for a time.

5. Or the outward meanes of the Word may be taken from them, either wholly, or it may be much ecclipsed, which formerly they en­joyed in more plentie and power.

These, and many such like, may bring a dulnesse upon the hart in Duties; but if thy wearisomnesse in duties, and thy decayings in good arise from none of these, but that it hath rooting and foundati­on in thy owne corrupt na­ture, and is cherished and fo­mented by the lusts of other things, thoumust take it home to thy selfe, and know thy case is so much the worse, [Page 199] and that thou art laden with the more guilt, by how much thou art left without excuse, God having done so well for thee, and thou ha­ving so Deut. 32.6 ill requited him.

Lastly, this exhortation is to be set home upon every one that feares the name of God, be they poore or rich, noble or meane, learned or unlearned, young or old, all need it, and therefore all may harken to it; for all to kindle and quicken up our selves, to sharpen and set an edge upon our selves, to rouze up our selves, to presse forward and goe an end with all our might, in all our duties. O what is worthy our care, paines and travell if this be not, to have our spirits quick­ned [Page 200] and enlivened with stronger incitations to what is required of us, to tugge and toyle, to labor & Non ad ru­borem tantum sed ad sudorē, sweat in this worke, breaking through all difficulties, and bearing up against all oppo­sitions. As the Cocke claps his wings to stirre up him­selfe to crowe, and as a fire-brand borne in the wind is the See Davids answer when Michall his wife mocked him, 2 S [...]m. [...] 20 21, 22, 23 more enkindled; and as Sampson stirred up his strength, when it was told him the Philistims were up­on him. As there was more in Sampson than in another man, so is there in every true Christian, who being in co­venant with God, and having his vowes upon him, he goes forth in the strength of these and so long as he Judg. 6 14 goes forth [Page 201] in this might, and cleaves to him that is the strength of Israel, so long no sinne shall master him, nor duty be too hard for him; otherwise hee shall bee weake, and as another man. Hence it is that Salo­mon saith, Pro. 15 24 The way of life is above to the wise. The godly man goeth an higher way than his neighbour, even in the common businesses of this life, even of his ordina­ry calling, because they are done in Gal. 2.20 Rom. 14.23 faith and Deut. 5.29 obedi­ence: much more when hee draweth neere to God in more immediate duties of his worship, as when we are to praise him, or stand for him This is that which p [...] s the difference, even the hea t stirred and moved with these [Page 202] principles, which being wan­ting in every naturall man, the heart must needs sinke, and flagge in his performan­ces. O then that there were such an heart in us as to goe this higher way, to get a­bove the ordinary sort, even like the Aegles of heaven, who delight themselves in their high flying, and when they are farthest from the earth: so to get above earth­ly men, and earthly things, to be as the flame, which, the higher it riseth, the purer it is; so still to bee aspiring in our thoughts, desires and in­devours, and to get them up to such a pitch, Prov. 4.18 by which they might bee freed from their dregs and drosse.

And seeing the strength [Page 203] of our minds is the most pre­cious thing wee have, wee should reserve this for the most excellent duties and businesses, and bestow it up­on them. Thus shal we make Fides auget aetatem. Amb a short life a long one, and thus shalt thou live more in a day, than another doth in seven yeares, or in all his time: for it is not to be rec­koned a life which is measu­red with dayes and yeares; but that which is In brevi vi­tae spatio tem­po [...]a virtu­tum multa complevit. Hieron. Ep. ad Fu. filled with good Actions, with fer­vent prayers, with walking in an awfull feare of God, with denying thy selfe, and mortifying, thy lusts, with bearing afflictions patiently, with giving good example unto others, to helpe the di­stressed and afflicted, to stand [Page 204] on Gods side, opposing the sinnes and evils of the times, &c this is truly to live; these are the most noble actions of life, and these are the most excellent issues and produ­ctions of the mind and soule

CHAP. IX. Shewing some motives unto this duty of stirring up our selves.

NOw that wee might be farther moved and stir­red up hereunto (for God knowes that great is our dul­nesse; and sloware our appre­hensions of these things) let us consider in the generall how wee are commanded Cor. 11.3, [...]. Cor 14.12 earnestly to covet the best gifts [Page 205] and * to study that we may ex­cell; and that it is honoura­ble to be 2 Cor. 9.2 leaders in good­nesse, to be presidents of pi­ety, provoking others; and that if this stirringnesse of heart bee wanting, all goes but heavily forward. As the Exo. 14.25 Aegyptians, who, when their wheeles were taken off, drave their Chariots but heavily. But more specially there be three things which I would offer to your consi­deration to move to the du­ty in hand.

1 First, looke a while, and see what a stirring and busie world it is, Consider what a stir­ring world it is. how mightily men are put forward, and set a going in their severall wayes, according to the se­verall projects they drive, [Page 206] and those inward principles by which they worke, and by which they walke. The world is as a great Ant, or Emit-hill, where there are multitudes of those busie creatures, carrying and re­carrying strawes, stubble, or other such luggage, and eve­ry one busie in doing some­thing, and intent to adde, and bring to the heape: So in this world there is a mighty and general businesse, an ear­nest trudging about, a conti­nued sollicitousnesse, plot­ting, and working upon the face of the earth. See it in a few instances:

1. The Time-server is busie to fit his sailes to every wind, marks what is in grace and fashion with the Times, [Page 207] observes the Motions of great ones, and studies how he may please the most.

2. The deepe and clung-headed Politician, who dwels many times the next doore to Atheisme, is busie in wheeling about his owne ends, is darke in his wayes, and usually, like a Boat-man, lookes one way, and rowes another.

3. The Ambitious man puts on Absolons behaviour, is busie in seeking applause and respect and how he may be carried aloft, as a feather, upon the breath of men.

4. The Voluptuous man is busie to draw out the quin­tessence of all sinnes and va­nities; to sucke the sweet out of them, to array him­selfe [Page 208] like a childe of Para­dise, and to have his part in all the pleasures of nature.

5. The worldling is bu­sie in telling his money, ca­sting up his accounts, loo­king in his Almanacke, en­quiring for a purchase, enlar­ging his barnes, Luke 12.18. alwayes plot­ting how hee may get or save. The Papists are busie to advance the Catholicke cause, as they call it, to make Proselytes; busie they are in their Devotions, as the Ier. 7.18 Prophet speakes, The Chil­dren gather wood and the Fa­thers kindle the fire & the wo­men knead their dough to make cakes to the Queene of heaven. The Devill is busie, Iob 1.7 going to and fro in the earth, doing mischiefe, murdering soules, [Page 209] and filling Hell. All these, and many others, are driven with great force upon their severall wayes, and are un­wearied in them. Thus it is with the men of this world, Psal. 17.14 who have their prrtion in this 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? Turp [...] est impios diabol [...] 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 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.

2 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 Heb. 7.25. [...]. uttermost for us; he stirred up all his strength, left nothing undone, bare as much as hee could beare, 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 Quid nos pro Domino tam b [...]no fa­cere conveniet cum ille pro malis Servis tan [...]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, [Page 211] to doe what wee may to advance his honour and service, to Gen. 3.15 tread hard up­on the Divels head, and to be professed enemies to his kingdome all our dayes.

3 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 [Page 212] more grace in it, more reve­rence, zeale, fervency, more faith and resting upon God; so shall the 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 [Page 213] me, 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 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, Rev. 7.9.14 15. standing before the Throne of God, with Palmes in [Page 214] 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. Rev. 15▪ 3 O who would not feare and serve thee, O Lord, thou King of Saints, & glorifie thy name? [Page 215] who makest all thy servants 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 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 Luk. 16.26 gulfe that parts Hell & Heaven, and to 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 [Page 216] live here thousands of yeers, and in them all doe and suf­fer 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, 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:

1 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 [Page 218] 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 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, [Page 219] Why cannot you content your selfe to doe as others doe, Vulgar spee­ches against the earness [...]. 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 Mark. 3 [...] 20 21. besides himselfe.

7. Worldly cares, and multitude of worldly busi­nesse, which Mat. 13.22 choakes the heart.

8. Sinfull pleasures, too [Page 220] 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 [Page 221] 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, 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.

2 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 [Page 222] a stirring heart. Iabez, in the 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 Psal. 143.11 & [...]0.11 David often prayeth, that God would quicken him, and unite his hart to feare the Name of God. 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 [Page 223] 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.

3 Thirdly, we must renew our 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, 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 [Page 224] 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 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 [Page 225] than ever yet I have done.

4 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 1 Thes. [...].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. 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, [Page 226] resort unto them as to the 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. 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 [Page 227] 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.

5 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 [Page 228] 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 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 [Page 229] that grace by the often exercise of it, stirres up other graces in us, and shakes off all heavinesse and drowsinesse of soule. 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 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 [Page 228] 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.