unto them in their faults and failings so q Psal 78.37 38 40 their often breach of promise and Covenant with God r Isa 64.7 their sleightnesse and perfunctorinesse in the service of God much irreverence c. Å¿ Mat. 26.40 43. their dulnesse heavinesse wearinesse indevotion together with their distractions and dissipations of heart in holy duties their t Mat. 8.18 forgetfulnesse u Hos 6.4 inconstancy and * Psal 43.5 uncomfortable walking in their Christian course These and such like doe make them sigh in secret shake their heads and wring their hands and cry out with many a bitter cry when none eye sees them or eare heares them Reas The grounds and Reasons of this amongst others are such as these This proceeds from that divine and spirituall light they have received into their minds being hence denominated a 1 Thess 55 children of light and called b Eph. 5.8 light in the Lord by which they discerne these close and hidden corruptions being now by this light made as it were transparent unto themselves For looke as it is with luminous and lightsome Bodies as a Diamond Christall Glasse or the like when the light of Sunne-beames shine upon them it causeth a transparency in them so that the foulenesse within is as visible as the foulenesse without so it is here The word used by the Apostle 2 Cor. 1.12 will serve somewhat to explaine this Hee tels the Corinthians that in simplicity and godly sincerity hee had had his Conversation in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Bez ad loc i. e. in all candour and perspicui y of spirit and heart as in the sight of God which might plainely bee seene even through and through Now as the good so is the evill in Gods Children transparent as the spots which appeare in the face of the Moone so that by the help of this light they are able to passe a judgment upon themselves and their more secret evils The Conscience being renewed and having this light shining into it and conveyed into it from the understanding hath also this quality of Tendernesse by which it quickly smites and bleeds for knowne though close sinnes and so affecteth the heart with sorrow for them They being Spirituall they can conceive and judge of spirituall things As of God whom they serve to be a Spirit of his Law and worship by and in which they serve him to bee Spirituall Now as the Law is so is the transgression where there is no Law that is no spiritual apprehension of the Law there men cannot condemne themselves for secret and close sinnes Paul is alive when without the Law Rom. 7.9 and hee is without the Law whilst carnall but Paul being become spirituall the Law also is become spiritual unto him vers 14. So that spirituall and secret sinnes so apprehended he could then judge of which before hee could not Yet we are to know Caution that this worke of bewayling secret evils is not found in all Gods children alike since their Consciences are not equally inlightned and made tender neither are they all alike mortified or watchful nor have they the Spirit of judging and discerning alike neither are all so easily convinced alike but this is found in all so farre as their light goes there will be smiting for guiltinesse in these things Vse 1 Hence wee have a broad difference betweene those confessions which are found in the truly penitent and humbled soule and those ordinary large formes taken up by carnall men either by custome or extorted from them by their naturall conscience in some painefull and hellish pangs of it As Pharaoh in extremity cryed out I have sinned this time Exod. 9.27 the Lord is righteous and I and my people are wicked So Saul being convinced of his uniust and unnaturall dealing towards David 2 Sam. 26.21 1 Sam. 24.17 said Returne my sonne David I will no more doe thee harme I have played the foole and have erred exceedingly Thus was it with Iudas in the grosse and open case of betraying his Master Matth 27.4 I have sinned in betraying innocent blood When the Conscience hath but Natures light it must be a great print that a man can read in this kinde taking knowledge only of more grosse and staring evils and that most an end against the second Table but the regenerate goe farther as I have said confessing and lamenting their inward secret corruptions which the hypocrite swallowes up as not worth the naming Vse 2 Hence it may appeare that the world is extremely mistaken and hath much to answer for those hard and cruell speeches which are every where uttered against such that they are proud and despisers of others that they are Hypocrites and Dissemblers c. whereas they appeare in their owne eyes doubly vile and twice as sinfull For in others their open and outward sins onely are apparent but in themselves they behold both their open and inward sinnes which must needs breake downe all high thoughts of themselves and cause them to prefer others above themselves Neither can they bee so charged with Hypocrisie since the foulenesse of the inside of the platter is seene and bemoaned and washed with teares by them as well as the outside They are more troubled for praying than thou for not praying for hearing than thou for not hearing c. This being seldome found in the practice of any hypocrite to lay such things as these to heart abounding so much in selfe-love and selfe-deceit and being secretly willing to rest in his present condition and to make his bed as easie and to lye as soft as hee can and so to rest with as little disturbance as may bee hee will not search for matter to trouble himselfe but keeps up himselfe in as good an esteeme with himselfe and others as possibly hee may nothing troubling him more than to know or be knowne what secret guile and rottennesse there is in his spirit and therefore loth not only to heare others speake and complaine of it to him but to heare himselfe speak and complaine of it to God is an heavy irksome and unpleasing worke only Gods childe as hee is willing to know the worst of himselfe so will he confesse the worst of himselfe in the eares of the Lord Iustus favere sibi nescit rigorem iudicis circa se non novit inflâ—ctore Amb. Apol. cap. 9. none thinking or speaking so bad of them as they doe of themselves and none laying so much to their charge as they doe to their owne Vse 3 This also may bee for a comfort and stay to the hearts of the godly in the time of trouble and houre of darkenesse when Satan shall rake in their hearts for matter to increase their present distresse and shall cast their secret failings in their faces yet then when the conscience can beare witnesse and the distressed soule can truly say in Gods
and scrutiny which must be made in our owne bosomes Lastly see it briefly in regard of some particular duties we shall find the worke still to lye with ones selfe as in 1 Hearing and Reading the holy Word of God Heare it * Iob 5.27 saith Eliphaz to Iob and know it for thy good or for thy selfe as it is in the Margent When we apply things to our selves as the Disciples upon that speech of Christ unto them One of you shall betray me they x Mat. 27.22 asked every one Master is it I To doe as the Bee which brings home the honey gathered to her owne Hive there layes it up to nourish her and to feed upon it as need requires A man must so looke into the Word that he y Iam. 1.23 may see his owne face in it as in a glasse and so helping himselfe to reforme what is amisse 2. In singing of Psalmes the z Ephes 5.19 Apostles counsell is that wee should speake to our selves singing and making melody in our hearts to the Lord. 3. In preparing to come to the Sacrament of the Lords Supper wee are exhorted a 1 Cor. 11 28 to examine our selves before we come 4. When crosses and afflictions breake in upon us and God layes his hand on us we are to b Lam. 3.28 sit alone by our selves pondering and considering the grounds and causes of them so quieting our selves that wee may beare them with patience c Jer. 15.17 I sate alone because of thy hand sâ—iâ—h the Prophet Ieremy Reas 1 This private particular and punctuall dealing with a mans selfe wil much work out hypocrisie and make all our performances to be with much more sincerity which doth most appeare in our personal performances since every man is truliest that that hee is in private and by himselfe in his secret retirednesse and when separated from all spectators and witnesses For here indeed lyes the streight and pinch of our Christian worke To be wrestling with God in prayer To bee dealing hand to hand against our beloved corruptions and to keepe a constant and close fight against them To be much in selfe-examination To be gaging our own harts and digging into our selves to finde the roots of our sinfull distempers to rake in the puddle and sincke that is in our owne bosomes and to smell the stench and unsavorinesse of it to bee humbled by it These these are those private and painfull workes which must be done if ever thou meane to make sure worke for thy soule and without which all thy Religion is but a selfe-deceiving In our more publike and open performances also this hath place So to tend to our hearts and spirits that they bee preserved in their strength and intention in the duty beyond what will satisfie men as in Hearing Receiving Praying with others c. all which may be done with ease by the outward man but doe thou say to thy selfe this charge must I alwayes lay upon my selfe in all duties that are of publike Observation to doe them from my selfe not from others that is to set upon them from such a vigor of spirit as would carry mee to such performances even from my selfe if there were none to behold me Reas 2 Secondly there can never be any saving worke upon the heart without this and that by reason of the deepe e Ier. 17.9 deceitfulnesse of our hearts and desperate wickednesse A man can lay no sure foundation of his house that diggeth not deepe beneath all quicke-sands and rotten soyle so here Vse 1 This serves for great reproofe of such who have no such kind of businesse with themselves but are strangers in their owne bosomes altogether ignorant what passeth in their owne hearts whether they get or lose whether they draw nearer to heaven or hell of such the Prophet complaines f Ier. 8.6 None saith what have I done They live abroad out of themselves looking and prying into others but leave their owne hearts neglected and untill'd Nay they shunne and decline this worke as a grievous taske Oh mee thinkes it is a folly and a madnesse that wants a name to expresse it that Man a reasonable creature endued with such abilities and so fitted every way for this worke and it being a businesse of that great consequence yet that hee should make such an escape from himselfe and live at such a distance from himselfe so farre out of his owne call and reach Oh what studying is there in the world of sundry sorts of salutations garbs and complements What asking of each others health and welfare g Nullum tibi anima tua propinquiorem nullum â—uâ—t ces chariorem Si te amiseris omnia in â—e pâ—rdis Salv. lib 3. cont Avarit Of all prisoners use oft nest to visit thine owne soule Greenham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Intende â—â—â—imae oculum in tuum iâ—siuâ— examin ut noscaâ—â—ectâ—ne anpecus â—â—eat anima â—uâ—â— Basil yet never to aske his soule how it fareth not so much as to bid it good morrow or good even I meane he passeth it by as a worthlesse and a neglected thing What great desire have many to visit farre Countries and to know the manners and customes of other Nations farre or neere What long Pilgrimages doe many make with many a weary step yet they will not take a short journey downe into their owne hearts nor know the behaviour and language of their owne soules and consciences The grounds of this extreame folly may be such as these 1. In many it proceeds from Ignorance they know not what this duty meanes or that there is any such work reqvired of them they know not how to behave themselves in such a businesse 2. In many it proceeds from slothfulnesse they will not be at the paines h Est et heâ— perversitas hominum moriâ—itius quam curati desiderare they choose rather to put things to the venture speed as it may They say they keepe their Church say their praiers come to the Sacrament pay every one his owne c. if this wil not serve the turn but that there must be such adoe then God helpe They thinke such as call for more or doe more are more busie then needs and that farre lesse would serve the turne 3. In many it proceeds from a strange levity incomposednesse flotingnesse and unsetlednesse of Spirit they cannot keep their mind steddy nor serious in this worke but are quickly turned aside to other things even a feather flying in the ayre will divert and take them off and cause them to wander in vanity and impertinencies 4. In some it proceeds from a guilty fearefulnesse they will not bee too busie this way to pry into themselves fearing lest they might see that which would make their hearts ake to see by causing the remembrance of their former evill wayes to returne upon them They think it would bring a damp on their worldly comforts and marre
their carnal mirth making them grow mellancholicke and mopish and so expose them to the scorne of the world or their companions and carnall friends 5. In some it is from worldlinesse and earthly-mindednesse they will not afford so much time being carried along with such great intention and vehemency of Spirit they cannot be at i As if a sicke man should say I have no leisure to be cured leisure for this businesse But canst thou be at leisure to eat drinke and sleepe Canst thou finde a time to looke upon thy Cattell corne and bagges To laugh and be merry nay to lye sweare drinke c. Be thou assured that so continuing God will not be at leisure to forgive thee thy sins or save thy soule Vse 2 Try therefore what businesse hath beene dispatched this way with thy selfe about thy Spirituall estate what peace procured what occasions of sinne prevented what corruptions mastered what watch kept what reckonings cast up what doubts cleared what graces increased what duties practised what temptations resisted what provision made for aeternity what time thou hast spent by thy selfe about these things be ashamed for thy failings and blesse God hartily for any time spent or thoughts had or progresse made about these things Vse 3 Bee exhorted to set thy selfe to this worke thy hand to this plough study thy selfe read thy selfe reason much with thy selfe and converse frequently with thy selfe consult and advise with thy selfe about thy Spirituall estate be ever ready to returne into thy selfe upon all occasions what ever befals thee comforts or crosses mercies or miseries When fallen into any sinne traverse quickly those k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.22 false reasonings of thy hart which drew thee into it Say to thy selfe how came this to passe As Absolon said to Thamar when shee came weeping with dust upon her head l 2 Sam. 13.20 Hath Ammon bin with thee So Hath Satan beene with thee Hath passion over-born thee Hath Pride swelled thee Have worldly cares choked thee c. How came this about To move us further to this duty take these few helps Motives 1. This of all other actions of life is the most Noble and tends most to the perfecting of the soule which is the most excellent part this perfects a man as hee is a Christian Other thoughts and discourses of thy Spirit may perfect thee as a man a Scholler a states-man and Common-wealths man c. but this as a Christian This being the most noble worke and businesse of the minde puts a lustre and beauty upon the soule This is the speciall part of wisdome and makes a man the wisest man All other thoughts and actions without this returning into a mans selfe m Ier. 17.11 Pro. 5.13 14 leave a man at last in the midst of folly and misery 2. This makes the soundest and most setled Christian sound in heart in judgment and life the neglect of this causeth so many errours both in life and judgement 3. This keepes the soule and conscience in a quiet and peaceable state sweet cleane and comfortable as often sweeping keepes the house cleane and often reckoning keepes long friends This will make thee rejoyce in thy owne bosome and the n Pro. 14.10 shranger from this worke shall not meddle with thy ioy Otherwise the soule must needs be a loathsome place and a cage for every uncleane lust and sinfull vanitie CHAP. V. About this Christian Duty of stirring up our selues and what it is to stirre up ones selfe in Christian duties NOne that stirre up themselves This is the second Duty neglected they did not stirre up themselves to take hold on God there was a neglect of the very indevour after it which is here charged upon them whence we have the Observation lying plaine before us It is our duty seriously to excite and stirre up our selves in all exercises of piety and Godlinesse with all intention of spirit to our uttermost For the further opening of the point two things are to be explained 1. What it is to stirre up ones selfe 2. The things about which this duty is to bee conversant and exercised For the first to stirre vp a mans selfe hath these two things in it 1. The awaking of our selves the shaking off that dulnesse and drowsinesse which cleaves to us To this the Apostle hath reference Rom. 13.11 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excitari Expergisci It is high time to awake out of sleepe he speaks to such as were already converted Now this awakening is a freeing of our grace from the oppression it was under by worldly cares carnall feares or some sinfull lusts which cause a neglect of universall piety and the workes of the light and day of regeneration unto which wee had our new Creation The Beleevers in their p Ferventior esse solet qui rem primùm aggreditur first setting out are commonly more earnest and fervent in following God calling them the first apprehensions and sense of their blessed change affect more which may bee gathered from the reproofe of the Church of Ephesus in the losse of their first love and calling her to remember from whence she was fallen to do her first works Rev 2.4 5. That seemes to be like it Ier. 2.2 I remember for thy sake the kindnesse of thy youth though that doth more principally declare the kindnesse of God in taking that people to himselfe before all other as an argument of conviction that for no cause against all obligations of duty they contrary to their first beginnings forsooke the Lord As in processe of time men grow colder in their affections to him at least though they utterly forsake him not the Prophet therefore cals upon them and useth divers arguments in the verses following to put them upon the duties enjoyned them Though Gods children are called out of the world yet they have much of the world in them still and therewith are miserably enthralled many times so that we need awaking and stirring up In which respect it is that the Lord hath provided as well goads to pricke forward the dull as nailes to fasten them that are inconstant Eccles 12.11 See also for this these following Scriptures 1 Cor. 15.34 Revel 3.2 Heb. 10.24 The second thing in the stirring up a mans selfe is not onely the awaking up of our selves but the setting aworke that grace bestowed together with the employing of our faculties in their sanctification to their uttermost abilities This may appeare by Saint Paul his exhortation to Timothy I put thee in remembrance that thou stirre up the gift of God that is in thee as if he should have said Considering thou hast an unfained faith and because of my great affection to thee whereby I am carefull of thee I with great confidence put thee in remembrance that thou q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Sicut ignis indiget lignis ita gratia alacritate
the Office of the eye to the soule Eating Isay 30.7 tasting comming to Christ sitting still and here to name no more Taking hold of God performing the Office of the hand it being all in all to the soule Thus Isa 56.2 God promising to bring neare his righteousnesse and salvation and to place it in Sion for Israel his glory he addeth Blessed is the Sonne of Man that takes hold of it that is any mortall man be hee Jew or stranger which was first in fulfilling his Promise to restore the Captivity of Babylon but principally the righteousnesse declared in Christ and his Salvation And vers 4. it is called taking hold of the Covenant that is beleeving Faith then is the hand wherby God is to bee layed hold upon God in himselfe as he cannot be seene so nor be layed hold of by the hand of any mortall man but hath subjected himselfe to the capacity and apprehension of faith by setting forth his Sonne and Promises betweene us and him whereby as by two Handles wee lay hold on that God whom the world in the darke feeles after and cannot finde Acts 17.27 First his Sonne and therefore faith is expressed to us by apprehending Christ Philip. 3.12 and thus the Church being in Temptation of Unbeleefe after shee had found Christ for attonement shee layed hold on him Cant. 3.4 and would not let him goe And so laying hold on Christ wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manuduction are led by the hand to God Ephes 3.12 And secondly the Promises therefore Heb. 11.13 the Patriarchs are sayd by faith to have received the Promises and to have embraced them So as first wee take hold of the Promises and of Christ in them and then by this meanes we come to God having both hope and faith in him 1 Pet. 1.21 The life of faith then lyes in apprehension and application of the Covenant and of God therein The Covenant sayes I will bee a God to them and they shall bee a people to mee First indeed God speakes to the soules of men Thou art my people and then they lay hold on him saying And the Lord is my God As in our first seperation from the world by Divine Calling wee stand up and take hold of him for the obtaining of reconciliation and all other blessings flowing from hence in Jesus Christ so wee goe on after in our life seeking by increase of faith to enjoy him more and more and apprehend him for the blessing of the Covenant whereunto our effectuall Calling gave us Title That as all blessings that wee enjoy with his favour proceed from him as declaring himselfe to bee our God as blessings a Exod. 6.7 earthly b Heb. 8.10 spirituall and c Heb. 11.16 heavenly so in our necessities we renew our faith of that Covenant I will be thy God and plead our interest in him for obtaining all blessings holding him fast as Psal 119.4 I am thine save mee and the Peophet here vers 8 9. Thus David Psalm 43.2 Thou art the God of my strength why dost thou cast mee off and vers 5. My soule hope in God for I shall yet prayse him who is the health of my countenance and my God And thus are wee especially to take hold of God in evill times to which this Text especially referres this duty when Gods hand is stretched out against our selves and the Church So Isa 27.4 5. when God goes through his Church burning up the briars thorns to prevent which hee bids a man take hold of his strength that is by faith hold his hands As when a man is lifting up his hand to strike another steps in and layes hold on it and stayes him as Moses did when Gods wrath was gone out against the Israelites Let mee alone Deut. 9.14 saith God which if a man doth God promiseth in the following words that hee shall make peace with him for fury is not in mee When the Lord seemes to bee furious yet faith laying hold hath power with him to stay his hand though it bee his strength and the hand of faith weake in it selfe yet it shall have power with him Hos 12.3 And then when hee beginnes to with-draw himselfy as it were we are to excite our faith draw neere and take hold of him Oh be not farre from mee for trouble is neare saith David Psal 22.11 As a childe if hee bee to goe in the darke or in a crowd hee will bee sure to take fast hold of his father and not leave him And because wee are naturally dull unto this therefore wee must stirre up our selves to it Other things as Riches c. are ad manum nigh us here below and therefore like dying men that catch hold on any thing that is next them so doe we on these to helpe us and do trust in them But God and Christ they are high and farre above our sight and naturall reach and therefore wee are loth to stretch to them to lay hold on them and must stirre up our selves to it Thus having explicated the phrase and shewed the duty I shall briefly shew how wee are to stirre up our faith to make use of the Promises to our selves and lay hold on them and God by them which is done divers wayes First by knowing that wee are the children of the Promise Rom. 9.8 so called because the Promises pertaine to us vers 4. So as knowing our selves children we may call the Promises ours They are the childrens bread and we may lay hold on them as our owne mercies Ion 2.8 All the Children of God being in this case as Isaac was the Seed of the Promise all of us borne of a word of faith and as wee are borne of a Promise Rom. 10.17 so to all the Promises are wee borne yea being in this right accounted one with Christ Therefore Gal 3 16. to Abraham and his Seed were the Promises made to Seed as of one which is Christ that is Christ mystical the whole Church Secondly by considering that God hath given us his owne Sonne y ◠Cor. 1.20 in whom all the Promises are wrapped up and fulfilled and z Rom. 8.32 for whose sake God will deny us nothing We having married the heire have a joynt Title to his Inheritance and the Deeds of it Thirdly by observing the uprightnesse of our harts to take the Commandements and threatnings as due to us and hee that maketh conscience to take the Commandements as his Way and the threatnings as his Bridle hee may safely take all the Promises for his Inheritance and comfort Psa 119.111 112. Fourthly by considering the free grace of God in giving and fulfilling his promises not for any worth in us z Isa 43.25 but for his Name sake a Gen. 32.10 acknowledging our owne unworthinesse of the least of all the promises and mercies of God which make our empty vessels more fit to receive them Fifthly and lastly by
natures doe wee carry about us which are such great enemies to the worke of grace that if wee looke not very narrowly unto it a great dampe and chillishnesse will fall upon our hearts our prayers wil grow weaker and weaker shorter and shorter good purposes and resolutions will quickly dye goe out and bee lost in us Happy is he that can say in a spirituall sense as it was said of Moses that after long profession of Religion d Deut 34 7 his sight is not waxed dimme nor his Spirituall force and heat abated CHAP. VIII Where the Doctrine is applyed in the severall uses of it Vse 1 THis shewes us that the profession of Religion and the exercise of it is no dull or lazy thing but a businesse of the greatest intention of all others in the world unto which is required the strength and e Non est ad magna facilis ascâ—nsuâ— quem sudorem perpetimur cum coâ—amur ascoÌ„dere c lles vertices montium quid ut asâ—endan us ad coelum Cyp. de dis hab Virg. highest pitch of our affections our most elevated thoughts and the utmost of our endevours Againe it shewes how much they do deceive themselves that content themselves with doing duties of Religion out of forme and custome without theinward Principles of Faith f Quodlibet agens propter amorem agit quodcunque agit Aq. 1.2 q. 28. art 6 Love and Obedience to set them a going and to move and stir them forward Amongst these we may ranke 1. The Papists whose Religion cannot be but joylesse and uncomfortable resting in the work done who if they can give in such a number and tale of Prayers undergoe such penance and screw up their outward Devotions to such a height thinke all is wel though the heart all this while hath not stirred a foot about the businesse nor so much as looked toward the body what it was a doing 2. Amongst our selves we may take in our simple ignorant people who are full Papists in this who therefore thinke they have prayed because they have bin upon their knees heard the Sermon well because they have beene at Church c. and so plod on from day to day without any sense of the evill or comfort of the good 3. Thus is the Civill man and carnall Professor deceived who though hee hath more knowledge than the other and by the benefit of education good example or the light of naturall conscience hath more dealings with God yet hath hee his heart as cold starke and unstirring as the other and though he applaud himselfe in the Mediocrity of his temper as having found out a g Nihil Salvator â—idâ—lium amaâ—â—â—epidoâ— eâ—â—nâ— Hieron middle way to serve his turne betweene strictnesse and profanenesse yet is it of al others the most dangerous and most loathed by the Lord who being of the h Rev. 3.16 Laodecean temper shall certainly bee spued out of Gods mouth 4. Thus is it with the subtill and close hypocrites of these times who like the cold Glow-wormes of the night seeme to carry more light about them and make a greater bustling than the other yet because it is without all heat and sweat of the minde and heart what they doe shall be reckoned but as i Heb. 9.14 dead workes which have a loathsome savour in the Nostrils of the Almighty Thus the k Rev. 31 Angell or Minister of the Church of Sardis is sayd to have a name to live though he was dead Vse 2 This may bee for tryall and examination of our selves what our care and endevour is in stirring up our selves in all duties and exercises of piety How have we answered all that cost and care of God towards us How doe our hearts run and cleave to the Lord in preferring him before all things l Psal 73.26 satisfied with him alone How are wee for Christ since the saithfull called and chosen are with Christ Revel 12.7 17.14 fighting on his side against the Dragon and his Angels against Antichrist and all his Adherents and since n Mat. 12.30 he that is not with Christ is against him and hee that gathereth not with him scattereth with the Devil Our new Creation giving a new disposition whereby we rise up on the Lords side against whom before o Rom. 8 7 our wisedome was enmity Doe thou seriously weigh what answer thou canst give as in Gods presence without deceiving thy selfe or others unto that pressing question of our Saviour p Mat. 5 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing do you What doe ye more than others What doe you more than the carnal and profane than the civill or the hypocriticall professor What doe you more for God than these Vse 3 How may this smite as with a mighty scourge of reproofe the very spirits of Gods owne people for that sluggish and bed-rid disposition that cleaves to our nature How doth our wonderful guiltinesse of the neglect of this duty begirt and besiege us on every side Whose heart may not smite him Whose minde doth not secretly mis-give him and falls under the thought of his grievous omissions Whose conscience doth not tell him that hee is involved and enwrapped in this spiritual drowsinesse and Lethargie Who may not take up this heavy complaint There is none that stirreth up himselfe and may say and I am one of them and so may I say that speake this and thou that hearest this Ah wee fooles and slow of heart we have not put forth our selves in any proportion answerable to the grace given or mercies received Ah! deare Christian hee that shall looke backe and take a serious view of the time of his life since his calling and shall consider what speciall opportunities of doing and receiving good h e hath fore-slowed how cold and carelesse hee hath bin to oppose or prevent sinne in himselfe or others what a dead heart hee hath had for the most part in all the duties of Gods worship both in his prayers to him his prayses of him and his standing for him how the bowels of his compassions have bin lockt up from his brethren whose good he should more have tendred his slacknesse and slownes in his christian race going most an end a snailes pace as though heaven were notworth the comming thither if any shall I say consider his many failings and grosse omissions in althe aggravating circumstances of them if the teares stand not in his eyes he hath just cause to complaine of he hardnesse of his heart Ah if our hearts were searched with lights and tapers what a deale of luggage and lumber would there bee found what heaps of drosse of cold and sluggish matter would appeare to lye deading and damping those few sparkes of heat and little light yet remaining in us Good Lord how full are we of our selves and of the world what strange lusts and passions lye yet unmortified in us which keepe downe our