SOME HELPS TO STIR UP TO CHRISTIAN DUTIES.  
Wherein is explained the Nature of the Dnty of stirring up ourselves.  
Instances are given in the most necessary Christian Duties.  
Some Questions about this Subject are profitably resolved.  
By Henry Whitfeld, B D. ●reacher of God's Word, at Ockley in Surrey  
The second Edition, Corrected and enlarged.  
LONDON: Printed for J●hn Bartlet, and are to be sold at his Shop, at the Gilt-Cup in Cheapside. 1●34.   

TO THE RIGHT HONOURABLE, ROBERT GREVIL, Lord BROOKE, of Beauchampcourt, increase of Grace.  
Right Honourable,  
COnsidering how hard a thing it is, by reason of that frail and corrupted nature we carry about with us, to profit by praise; and finding moreover, 
a  quisquis est laude dignissimus ita minime lib ente● suas audite solet laudes. Buchol.  that the more deserving and worthy any are of it, the less desirous they are to hear it; judging your Lordship to be of the same mind, I resolved not to detain you with matter of that nature; neither indeed dare I give 
b job 32.22  flattering Titles, fearing the secret reproof and stroke of God in my own Conscience. I have adventured to address this Dedication to your Lordship, partly for the shrouding and sheltering this little Book under your Honour's name and protection, which I humbly crave; and partly because I deemed your Lordship a fit patron of it, the Lord having added this to all his other favours, as to give you a hart stirred up in duties of his Service & Honour, which is the subject of this Treatise; I conceived also some hopes that you might see something in it, whereby you might be farther provoked and stirred up in the earnest Love, and open profession of the Truth whereof you have given abundant Testimony before many witnesses, which this Treatise calls for, and gives some light unto. Blessed be the Divine Majesty, who (notwithstanding the great severity of that Sentence in Holy Writ, 
1 Cor. 1.20.  That not many wise men after the Flesh; not many mighty, not many Noble are called) hath, in your fresh and flourishing times, amidst the confluences of many worldly blessings and contentments, looked upon you, and made choice of you for himself to do him service, and hath taught you to esteem the world as it is; when he hath passed by so many of high birth, and of great rank and quality, who are mightily enthralled, and lie prostrate, adoring the seeming felicities of this present world. What remains then but that you advance forward, and do still more Nobly & worthily, improving those singular endowments bestowed on you to the best advantage of the giver of them. Thus shall the Lord still go on to perform his promise, 
1. Sam. 2.30.  That such as honour him he will honour. The truth and comfort of which I doubt not but your Lordship hath already found and felt, the greater & more excellent part of which remains to be fulfilled to you when your earthly honour is laid in the dust, and your soul advanced to that hoped for perfection. For the full accomplishment whereof he shall ever pray, who rests  
Your Lordships to be commanded in all Christian Service, Henry Whitfeld.   

The Epistle to the READER.  
Christian Reader,  
Our spiritual life being the most choice and precious treasure that we carry about us in these our earthen vessels, in the lively sense and operations of which consists the very life of our lives, and the the height of our comfort and solace here below: How needful is it that we consider of all means, and ways, by which this life may be preserved, and enlarged, that we may have it in more abundance. And this we should the rather do, both in regard of those inward annoyances, which flowing from our corrupt nature, do cause many faintings, and decay even in the best, as also in regard of those evils, which coming from without, and breaking in upon this life, do wondrously waste, weaken, and hinder the operations of it. Now as it fares with our natural life, that stirring and exercise proves specially helpful for the preservation of it; so that which makes our spiritual life more lively, and fills it with stronger spirits, and activeness, is the exercising of the several powers and faculties of it, the several gifts and graces of it, in all those acts and ways in which it is to put forth itself. The serious thought of which hath caused me (Christian Reader) to make this Eslay, and to come to thy help in what I might in this short discourse following: The matter I know is necessary, and of general use for all God's people, though the manner of handling of it will not be found so notional, accurate, or judicious; yet finding none, as I could call to mind, that had traveled in this Subject, I thought my weaknesses in this kind might be sheltered under my desire of a more general good.  
I considered also I had many of my Christian friends, and nearest kindred fare removed from me, who being part of my care, I was willing to put somewhat into their hands, which might, not only be as a pledge of my love to them, and some direction for them, but might also (by God's blessing) have somewhat in it to quicken them up in their Christian course. I saw my glass running out apace, and I knew it would be a grief of heart unto me, if either they or I had been called for hence, before I had left with them some proof of my care and love, which I conceived might best be effected this way.  
I viewed also the way, and course of many professors of Religion, even of such as are counted of the forwarder sort; where I found much sloth, lukewarmness, and backsliding. I thought if I could throw but a spark into the heart of any such, who did know what a fire it might kindle: In many also (though well minded) there is plainly to be seen a lowness, and flatness of spirit, together with a contentedness to go an easy and ordinary pace in their Duties and performances: Now if I could but a little heighten the affections, desires and endeavours of such, and cause them somewhat to advance and put forward, it would be abundant recompense for  pains I could bestow in this kind.  
I found also I had a dull and sluggish heart of my own, which by this means might haply be quickened up, and that thus setting rules, and laws to myself, what I had written might be of further use for me for the time to come.  
Some fruit also, and acceptance I found amongst such, where I preached over these Notes, in a shorter manner. All which laid together have now prevailed with me to do that which I never intended to do, viz. to give way to the publishing of them, and bringing them into a more open light.  I have done, I offer it unto thy view, and submit it to thy loving censure; hoping, that if thou gain aught by what is written, thou wilt remember him at the Throne of grace, whose aim and end was merely thy profiting. And thus, beseeching the Lord in mercy to guide us with the Spirit of wisdom and meekness in writing and reading, that we may be able to give up a comfortable account of both in the great day of our reckonings; I rest  
Thine in the Lord jesus Christ, H. WHITFELD.   

The Contents of the several Chapters of this Treatise.  

CHAP. 1. THe Coherence and resolution of the Text. page. 1  
CHAP. 2. That God's people do charge themselves with more secret sins than any else do. p. 13  
CHAP. 3. How Gods children should seek unto God in evil times, when he gives tokens of his displeasure. p. 29  
CHAP. 4. That the work of a Christian in respect of a spiritual estate, lies most with himself. p. 39  
CHAP. 5. About this Christian duty of stirring up ourselves, and what it is to stir up ones self in Christian duties. p. 66  
CHAP. 6. What the main duties are about which we are to stir up ourselves. p. 73 

Section 1. Of stirring up ourselves in the most weighty business of our own and others salvation. p. 74  
Sect. 2. Of stirring up ourselves against our own sins. p. 89  
Sect. 3. Of stirring up ourselves against the sins of others. p. 94  
Sect. 4. Of stirring up ourselves when we come to God in prayer for ourselves. p. 99  
Sect. 5. Of stirring up ourselves when we come to pray for others. p. 102  
Sect. 6. Of stirring up our selves in praising God. p. 106  
Sect. 7. Of stirring up ourselves in standing for God and his honour. p. 109  
Sect. 8. About stirring up ourselves in the reading & hearing of God's holy Word. p. 116  
Sect. 9 About stirring up ourselves in Meditation. p. 122  
Sect. 10. Of stirring up ourselves in sanctifying the Lords day. p. 129  
Sect. 11. Of stirring up ourselves in our partaking of the Sacraments. p. 131  
Sect. 12. How to stir up ourselves in laying hold on the Promises. p. 138  
Sect. 13. Of stirring up ourselves in the duties of love and mercy. p. 151  
Sect. 14. Of stirring up ourselves in regard of our Christian race. p. 154  
Sect. 15. How we are to stir up ourselves when our last end approacheth. p. 157    
CHAP. 7. Showing the grounds of this Duty of stirring up ourselves. p. 164  
CHAP. 8. Where the doctrine of stirring up ourselves is applied in the several uses of it. p. 170  
CHAP. 9 Showing some Motives unto this duty of stirring up ourselves. p. 204  
CHAP. 10. Showing some Rules and Means by which we might attain to this stirringness of heart. p. 217    

SOME HELPS TO STIR UP TO CHRISTIAN DUTIES.  ISA. 64.7. 
And there is none that calleth upon thy Name, that stirreth up himself to take hold on thee.  

CHAP. I. The Coherence and Resolution of the Text.  
THese words are part of a Confession, and Confession part of a prayer, which the Prophet pours out unto God, upon occasion of the sad, and desolate estate of the Church of God, to be caused by the Chaldeans, which the Prophet foreseeing in spirit, speaketh of it as present. For it may appear 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 error of their wales, and to the hardness of their hearts: and, which much aggravated their misery and calamity, God had taken away the means of their Reformation (which were the holy Ordinances of his Worship) by giving up his Sanctuary to be trodden down of the Adversaries; so that now they were overwhelmed both with Spiritual, and outward judgements together; inward desertions, and outward desolations both of Church and Commonwealth, Chap. 63. vers. 17, 18.  
Now look as when the Cisterns are dry, and the Conduit-pipes are broken, men are wont to have recourse to the Fountain for supply of living water: so in this dry and dead estate of the Church, when the ways of God's people were foul, and their hearts worse, and themselves left destitute of all means of redress and succour, the Prophet looketh up to God in heaven: and because the succour they stood in need of, was a work of great power and glory, he bursteth forth into a vehement and earnest prayer, calling unto God to come out of heaven, to work their Salvation and Redemption for them with his mighty and glorious power: Oh (saith he) that thou wouldst rend the heavens and come down, that the mountains might flow down at thy presence: meaning, that God would suddenly and strongly show forth the might of his glorious power in their behalf; that so those mountains 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 principal 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 he renting the heavens, and coming down, the mountains might flow at his presence. His fierce wrath, vers. 2. That as when melting fire burneth, the fire causeth the water to boil; So the fire of God's wrath, burning against their adversaries, as dross (though mountains of dross) yet they might boil, and melt, and waste away.  
This petition the Prophet worketh upon God with an holy and spiritual wrestling by a threefold argument:  
1. From the glory of God's great Name; that so he might make his Name known to his Adversaries, and the Nations might tremble at his presence, Verse. 2.  
2. From the ancient, terrible, and glorious power, which God shown forth in their deliverance out of Egypt, and in the promulgation of the Law, vers. 3. When thou didst (saith he) terrible things which we looked not for, thou camest down, the Mountains flowed at thy presence.  
3. From the unspeakable & unconceivable riches of the grace of the Gospel, 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 Prophet's prayer, is the Confession that he maketh, and that of two things:  
1. Of God's readiness to show mercy, vers. 5.  
2. Of their unpreparedness to receive mercy, in respect of any desert of their own, vers. 5, 6, 7.  
God's readiness to show mercy, is expressed in the beginning of the fifth verse, Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways.  
Their unpreparedness to receive mercy, is expressed, first, generally; and then particularly.  
Generally, in regard of their sins, and of God's just displeasure against them for their sins, in the next words; which yet he qualifieth with hope of salvation, by the continuance and constancy of God's ways of grace and mercy to his people, vers. 5. Behold, saith he, thou art wroth, for we have sinned, (and so are unworthy and unfit for mercy) yet in those, to wit, in those ways of thine (way of grace and mercy, prepared in the Gospel from the beginning of the world) in those is continuance, and constancy, (notwithstanding our undeservingnesse) and we shall be saved.  
More particularly, their unpreparedness for mercy is expressed, vers. 7. in a double respect:  
1. In respect of the uncleanness and filthiness, not only of their corrupt nature, but even of their best actions and duties, vers. 6. But we are all (saith he) as an unclean thing, and all our righteousness, are as filthy rags, etc.  
In respect of their spiritual dulness and sloth to exercise such graces and duties as might turn away God's wrath, and remove their sins and misery: Vers. 7. There is none that calleth upon thy Name, that stirreth up himself to take hold on thee.  
In the third part of this prayer and Chapter (which is the Deprecation) the Prophet earnestly prayeth against the soreness or greatness of God's wrath, and the everlasting remembrance of their iniquities, vers. 9 and this request he presseth upon God by two Arguments:  
1. By the mutual interest they have in God, and God in them; Thou art our Father, our Potter; we thy children, and as clay in thy hand, vers. 8. We thy people, vers. 9 thou therefore our King.  
2. By the desolate and forlorn condition of Gods own Cities; yea, of his, and their holy, and beautiful house, vers. 10.11. Which injuries and indignities the Prophet demands with a pathetical question, how he can endure to look at, and refrain and hold his hands from redressing, vers. 11.  
To return 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, and unprepared to receive mercy; to wit, in respect of their Spiritual dulness and untowardness to the exercise of such Graces and Duties, as might turn away God's wrath, and their sins together. Wherein observe,  
1. The generality of this Spiritual dulness; it is Epidemical, common to them all, none free from it; there is none (saith he) that calleth, etc.  
2. The Duties neglected, which were two:  
1. Calling upon God's Name (though in a most needful time.)  
2. Taking hold of God; by which is meant, either by faith laying hold of his Covenant; or else figuratively, as it were, holding God, and staying him that he depart not from them, keeping him with them, as Saul would have kept Samuel, 1 Sam. 15.27. And this latter he amplifieth by their neglect of the very endeavour after it: None stirreth up himself to take hold of thee.   

CHAP. II. That God's people do charge themselves with more secret sins than any else do.  
ANd there is none that calleth upon thy Name.] Before we come to lay forth the main thing intended, it will not be amiss to take a short view of some passages in the Text as they lie in our way.  
And first in general, from the nature of their complaint; if we look to the matter of it, we shall find it to be not so much in regard of their present pressures, and evils which lay upon them; neither for grosser sins, 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 be brought to acknowledge they are sins at all; or if so, yet not worthy the troubling themselves for them; as not to have striven with the Lord in their prayers, to stay the judgement threatened; and not to stir up themselves to hold the Lord, that he depart not from them. Hence we may observe, God's Children, in the times of confession of their sins 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 indiscernible evils, of wickedness more spiritual, not to be perceived by a carnal eye, and therefore not lamented by a carnal heart.  
To give some instances: As,  
For their 
* Psal. 51.5 Isay 64.6  birth-sin, that corrupted mass they brought into the world, which steames like a dunghill, and sends up stench and unsavoriness into the whole man; hindering in all duty, and putting forward unto all evil.  
They complain of those remainders of Atheism, of their wicked and blasphemous thoughts, of strong objections rising up in their minds against clear and evident truths; as against the very Being of God, the work of our Redemption by our Saviour Christ, the truth of God's Word, and many such like. So also they lament their 
a Psa. 31.22. Psa. 116.11  Unbelief, 
b 2 Cor. 12.7 He that telleth the people of God of the medicine God applied to heal and prevent the exalting of himself above measure, secretly confesseth the privy proneness of his own heart to selfe-exalting.  privy Pride, 
c Psa. 51.10. Praying for a right Spirit, he confcsseth his own spirit not right nor straight, but crooked and deceitful.  secret hypocrisy, 
d Isay 6.5. Nehem. 13.22. His great zeal for reformation, yet needeth great mercy to spare it from exact examination.  and the evil which cleaves to their best works, lemma ourself, self-seeking, and 
e Psalm. 30.6.  self-confidence, their great 
f Psal. 106.6, 7. Nehem. 9.35.  unprofitableness under all those means, and mercies offered, their 
g Isay 63.17.  hardness of heart, and that great 
h Prov. 30, 2, 3. I feel such ignorance of God and a●l his ways, so many years towards me, such folly which keepeth me from taking any thing to heart which respecteth God, or concerneth myself; such uncircumcision of heart, which maketh me that I cannot be holy, poor, and abject, though conscious of innumerable Motives, past, present, imminent, whieh might move me thereunto. Lastly, I feel such a selfe-sufficiency as will not let me perceive what need I have of my God to be with me for quickening, strengthening, comforting, directing, prospering of me in my course. Baines, Letter 19  blindness and ignorance which they find in themselves; it much grieves them many times for their unruly 
i Psa. 73.3.22  passions, and their 
* Isa. 45.9.  strive with God, and impatiencies under his hand; their security, lukewarmness, and not 
k Cant. 1.6.  keeping their Watch; their 
l Deut. 32.15 Nehe. 9.28  abusing lawful things; their 
m Hos. 8.12.  unthankfulness for Spiritual mercies; their 
n Ezech. 9.4 Isa. 42.19, 20  not mourning for the sins of the land, and of the places where they live; nor taking to heart spiritual judgements; their 
o jer. 9.3.  fearfulness and aptness to be discouraged, and give out in good businesses, and Gods causes; their too much 
p 1 Sam. 2.9  indulgency and favouring themselves, and those that are near 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 sleightness and perfunctorinesse in the service of God; much irreverence, etc. 
s Mat. 26.40 43.  their dulness, heaviness, weariness, indevotion, together with their distractions, and dissipations of heart in holy duties; their 
t Mat. 8.18  forgetfulness, 
u Hos. 6.4.  inconstancy, and 
* Psal. 43.5.  uncomfortable walking in their Christian course. These and such like do 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 ear hears them.  
Reas. The grounds and Reasons of this, amongst others, are such as these:  
This proceeds from that divine, and spiritual 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 discern these close and hidden corruptions, being now by this light made, as it were, transparent unto themselves. For look as it is with luminous and lightsome Bodies, as a Diamond, Crystal, Glass, or the like; when the light of Sunbeams shine upon them, it causeth a transparency in them, so that the foulness within is as visible as the foulness without; so it is here. The word used by the Apostle, 2 Cor. 1.12. will serve somewhat to explain this: He tells the Corinthians, that in simplicity, and godly sincerity he 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 plainly be seen even through and through. Now as the good, so is the evil in God's Children transparent; as the spots which appear in the face of the Moon, so that by the help of this light they are able to pass a judgement 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 Tenderness, by which it quickly smites and bleeds for known, though close sins, and so affecteth the heart with sorrow for them.  
They being Spiritual, they can conceive and judge of spiritual things; As of God, whom they serve, to be a Spirit; of his Law and worship, by, and in which they serve him, to be Spiritual. 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 condemn themselves for secret and close sins: Paul is alive when without the Law, 
Rom. 7.9.  and he is without the Law whilst carnal; but Paul being become spiritual, the Law also is become spiritual unto him, vers. 14. So that spiritual and secret sins so apprehended he could then judge of, which before he could not.  
Yet we are to know, 
Caution.  that this work of bewailing secret evils, is not found in all God's children alike, since their Consciences are not equally enlightened, 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 fare as their light goes, there will be smiting for guiltiness in these things.  
Use 1 Hence we have a broad difference between those confessions which are found in the truly penitent and humbled soul, and those ordinary large forms taken up by carnal men, either by custom, or extorted from them by their natural conscience in some painful and hellish pangs of it: As Pharaoh in extremity cried 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 unjust and unnatural dealing towards David, 
2 Sam. 26.21 1 Sam. 24.17  said, Return my son David, I will no more do thee harm. I have played the fool, and have erred exceedingly. Thus was it with judas in the gross and open case of betraying his Master; 
Matth, 27.4  I have sinned in betraying innocent blood. When the Conscience hath but Nature's light, it must be a great print that a man can read in this kind, taking knowledge only of more gross and staring evils, and that most an end against the second Table: but the regenerate go farther, as I have said, confessing and lamenting their inward & secret corruptions, which the hypocrite swallows up, as not worth the naming.  
Use 2 Hence it may appear that the world is extremely mistaken, and hath much to answer for those hard and cruel speeches which are every where uttered against such; that they are proud, and despisers of others; that they are Hypocrites, and Dissemblers, etc. whereas they appear in their own eyes doubly vile, and twice as sinful: For in others their open and outward sins only are apparent, but in themselves they behold both their open and inward sins, which must needs break down all high thoughts of themselves, and cause them to prefer others above themselves.  
Neither can they be so charged with Hypocrisy, since the foulness of the inside of the platter is seen, and bemoaned, and washed with tears 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, etc. This being seldom found in the practice of any hypocrite to lay such things as these to heart, abounding so much in self-love, and selfe-deceit, and being secretly willing to rest in his present condition, and to make his bed as easy, and to lie as soft as he can, and so to rest with as little disturbance as may be; he will not search for matter to trouble himself, but keeps up himself in as good an esteem with himself and others, as possibly he may; nothing troubling him more than to know, or be known what secret guile and rottenness there is in his spirit; and therefore loath, not only to hear others speak, and complain of it to him, but to hear himself speak and complain of it to God, is an heavy, irksome, and unpleasing work; only God's child, as he is willing to know the worst of himself, so will he confess the worst of himself in the ears of the Lord; 
justus 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 do of themselves; and none laying so much to their charge, as they do to their own.  
Use 3 This also may be for a comfort, and stay to the hearts of the godly in the time of trouble, and hour of darkness, when Satan shall rake in their hearts for matter to increase their present distress, and shall cast their secret failings in their faces, yet then when the conscience can bear witness, and the distressed soul can truly say in God's presence, The Lord knows 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 sorrows.   

CHAP. III. How Gods Children should seek unto God in evil times, when he gives tokens of his displeasure.  
THere is none that calleth upon thy Name.] This is the first thing they charge themselves withal; not that they were altogether praierlesse, as the Heathen, or profane; but it grieved them that this their service had not been according to the Law of prayer; they had not intended their inward affections to apprehend the Lord, to keep him with them in their affliction, they were sluggish, and did not seek to stay God's wrath before the judgement came. Hence we may observe, In evil times, when the Lord gives tokens of his displeasure, than not to call upon him with intention of spirit, increaseth sin and wrath.  
This appears, whether it be an evil time with a man's self, or with a Land and Nation: The Hypocrites in heart (saith Elihu in job) put to wrath, or heap it up, 
job 36.13  because they cry not when God bindeth them; having wilful and rooted stubbornness in them, habitual 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 jeremy complains, 
jer. 5.3  Thou hast stricken them, but they have not grieved. The people striving and stomacking against God, they entreat not his mercy and favour, therefore their curse is augmented more and more, 
Vers. 6.  vers. 6. This the Prophet Esay affirmed of the people of his time; The people turneth not to him that smiteth them, 
Isay 9.13  neither do they seek the Lord of hosts; therefore the Lord will cut off from Israel, head and tail, 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 entreated his help in such a declining and corrupt time.  
Use 1 What cause then have men to fear God's hand going out against them? whose course and practise, if it were searched with a candle, it would be found that they had never opened their mouths, nor lifted up one petition this way, seeing what desolations have been wrought in foreign parts, what tokens of his displeasure amongst ourselves in the land we live in; nay, when the Lord hath knocked at their own doors, brought it home to them, and the very marks and signs of his anger have been upon themselves, their wives, or children, yet then to have the heart so sink and fall, and to be so overgrown with senselessness, as not to be able to commend the case of themselves, or theirs, to the Lord; this shows the Atheism of the heart; for in what degree a man is praierlesse, in that degree he is godless.  
Use 2 How may it humble Gods own children? How may it gore our very hearts, and make them bleed, that we have been so wretchedly wanting both to God, our own souls, 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 evil is come upon us, yet made we not our prayer before the Lord our God. Therefore hath the Lord watched upon the evil, and brought it upon us.  
How may they call and cry to us out of the Palatinate, Bohemia, and other places, & say, Some of you have seen, 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 Gospel of Christ taken from us, the Ark displaced, and Dagon set in his room; our Ministers banished, and our people betrayed unto Antichristianisme; our Country laid waist and desolate, m●ny a Family driven from house and home, not knowing where to lay their heads; many of us seldom going to bed with dry eyes, confidering the many pressures, straits, and necessities of ourselves and ours. O then why were your prayers and tears wanting to help to extinguish the flame of God's wrath broken out against us? May not many amongst ourselves of this land cry against us, when God's hand hath been upon them by the Pestilence, 
Psal. 91.6.  which walked in the streets at noonday; by Famine, and other miseries, yet our prayers have not been with the Lord with intention. O we put not forth ourselves as we ought to have done, by strong cries in the behalf of the distresses of our bretheen: What may we think is justly owing us to this day for our great neglects herein? the Lord grant it be not laid to our charge.  
Use 3 Let us hence be exhorted to be more frequent, and intent in this service in the behalf of ourselves, God's Church, and people: To make amends in time to come, plying the Throne of grace with all earnestness, whilst we see the judgement hanging in the threatening, 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 enwrapped in the common judgement, and say unto thee, Remember, the time was when thou sawest God's judgements on the Land, the Church, etc. and thou heldest thy peace, and didst not help by thy prayers as thou oughtest to have done; see now how heartless and shiftless thou art, and it is just with God it should be so; O this will add to the bitterness of the cross, and strike the stings of it deeper into thy Spirit. On the other side, if thou hast discharged thy conscience this way, if the worst fall, 
Zeph. 2.2  yet either thou shalt be hid in the day of God's wrath, or with Noah, 
Ezech. 14.14  Daniel, and job, thou shalt deliver thine own soul; or thou shalt be mightily assisted, and furnished with faith and patience to undergo the present affliction, and thy prayer shall return into thy own bosom like Noah his Dove into the Ark, with an Olive branch of peace in its mouth; and God, who hath been a witness of thy heart and ways, will look to it, that thou shalt not lose thy reward.   

CHAP. FOUR That the work of a Christian, in respect of his spiritual estate, lies most with himself.  
OR that stirreth up himself.] This is the second part of their complaint they had been sluggish and drowsy, they had not been dealing with themselves, nor labouring with their own hearts for quicknance and stirringness; they did not stir up [themselves.] Hence observe, The business of a Christian, in regard of his spiritual estate, should lie much with himself.  
A Christian hath of all others the greatest business, and this lies in many places; in heaven, in the Church, in the Family, in the Closet, etc. and though God set him his work, and give abilities to do it, yet in regard of the transacting and perfecting this work, it hath special, and primary relation to a man's self, and specially to that part of a man's s●lfe which we call the Inner man, as his mind, and thoughts, will, and affections, and Conscience; God being a Spirit, with whom our principal business lieth; and the service being Spiritual, in which we are to address ourselves unto him; it's the ordering and managing of our spirits that lieth upon us, as the chiefest of our employment. See it in some Instances:  
First, in the great business of Repentance, and turning to God: we shall find this in Scripture to be called 
a Luk. 24. 1●  A coming to a man's self: To make this farther to appear let us take the whole order and course of this work.  
It pleaseth the Lord, at some time of a man's life, such an one whom he purposeth to save, by the Ministry of the Word, together with the help of the Spirit, to meet in his way to Hell, where there is discovered unto him the vileness and horribleness of his sins, and the fearful estate the sinner is cast into by reason of these: The conscience is now a wakened, the books are opened, he sees sin clearly, and is convinced of them, so that he cannot shift, he cannot deny them; his thoughts also begin to be troubled, and to beat one against another with unsavoury perturbations; finding all is not well, he goes alone by himself, gins to search, reads his sins as in a story; his conscience tells him, I am sent unto thee with heavy tidings; and one messenger follows another to tell him of his lost and condemned estate: 
b Dan. 5.27  To thee be it spoken, thou art weighed in the balance, and found too light; these be thy sins, and these will be thy sorrows. Being thus perplexed, he gins to cast about, and to consider what way he were best to take to extricate, and unwind himself out of these Mazes and Labyrinths of sin and misery: He looks upward, and sees heaven shut against him; he looks downward, and finds hell opened for him; he looks round about him, and sees no help in any creature, men, or Angels; he looks into himself, and finds innumerable sins compassing 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 darkness. Being cast into these great straits, such thoughts begin to rise in his mind, (God being merciful to him;) Is there not mercy with the most High? Will he cast off any poor sinner that comes unto him? And therefore resolves and saith, Sure 
c Luk, 15.18  I will arise and go, and I will say to the Lord, I have sinned against heaven, and before thee; who can tell but the Lord may show mercy to as great a sinner as I am? He comes therefore, and casts himself down before the Throne of grace, and saith, 
d job 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 myself withal; my sighs are my best Apologies, and my tears are my best arguments: O that thou wouldst pity! O that thou wouldst spare! O that thou wouldst have mercy upon a poor worm, a wretched and forlorn sinner! Thus all alone he humbleth himself, he 
e Psal. 32.5  confesseth his sins, and spreadeth them before the Lord, 
f Eze. 20.43  loathing himself in his own sight; 
g Luk. 15.21  accuseth himself; 
h 1 Cor. 11.31.  judgeth himself worthy to be destroyed: He now beholds 
i john 3.14  Christ lifted up to him (as the brazen Serpent in the wilderness) which he sees with his own eyes, embraceth with the arms of his own faith, applies him to himself for his own everlasting comfort. And thus his sins pursue him to the Sacrifice of Christ, to this City of refuge, giving him no rest, till Christ speak peace to his soul: and all this is done by a man with himself.  
Secondly, as it is thus in regard of Initial Repentance, so is it in regard of renewed Repentance; when a man falls into sin after calling, to get up again, and recover, the business lies with a man's 
k Psal. 4.4  self. Thus we 
l 1 Kin. 8.47  read in 1 King. 8.47. When God's people are carried captive into their Enemy's Land, the promise is, that yet if they shall bethink themselves, and repent, and make supplications, etc. then God would hear them: He speaks it of renewed Repentance, of them who are already God's people; and this he calls a bethinking themselves, or a bringing back a man's heart, a going down into a man's self; and answerable to this is the other expression in the same Chapter, ver. 36. When they shall know every man (that is, particularly) the sore and plague of his own heart. Thus also, Levit. 16.29. the children of Israel were to afflict their souls and to make bitter to themselves the remembrance of former sins, they were 
m Eze. 16.62 63, & 36.31  voluntarily to cast themselves into heaviness: so Peter 
n Luk. 22.32  went out by himself and wept bitterly. As it is with a man in times of taking Physic to recover health, he betakes himself to his chamber, takes the potion prescribed, and is contented to be pained, and made sick: So in this Repentance, which is Spiritual Physic, the work lies by one's self: as it is in Zach. 12.11. They went apart, the Land shall mourn every Family apart, and their wives apart. Thus we see it in the business of Repentance.  
It is the same also in the work of Mortification. How doth it lie with a man's self, as the several phrases in Scripture, pointing to this, import; when a man is to 
o Grandis virtutis est tecum pugnare quotidie etinclusum hostem centum oculis observare. Hieron. ad Fur.  fall out with himself, and to have great 
p 2 Cor. 7.11  indignation against himself; to 
q Gal. 5.24  crucify his lusts, and corruptions; to 
r Mat. 18.8  cut off, as it were, the parts and members of one's own body, as to pull out our eyes, to cut off foot or hand; to 
s 1 Cor. 9.27  keep under the body; to 
t Mat. 8.34  deny a man's self; all which seem terrible and bloody words to corrupt nature, and carnal reason; yet about this must a Christian be exercised, and that by himself.  
Again, when fears and doubts rise in that great and weighty matter whether we have any part or right in Christ or no? this question must be resolved by 
u 2 Cor. 13.5  proving and trying a man's own self, by a private search and scrutiny, which must be made in our own bosoms.  
Lastly, see it briefly in regard of some particular duties, we shall find the work still to lie with ones self; as in  
1 Hearing and Reading the holy Word of God: Hear it 
* job 5.27  (saith Eliphaz to job) and know it for thy good, or for thyself, as it is in the Margin. When we apply things to ourselves, 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 do as the Bee, which brings home the honey gathered to her own Hive, there lays it up to nourish her, and to feed upon it as need requires. A man must so look into the Word that he 
y jam. 1.23  may see his own face in it as in a glass; and so helping himself to reform what is amiss.  
2. In singing of Psalms the 
z Ephes. 5.19  Apostles counsel is, that we should speak to ourselves, singing and making melody in our hearts to the Lord.  
3. In preparing to come to the Sacrament of the Lords Supper, we are exhorted 
a 1 Cor. 11 28  to examine ourselves before we come.  
4. When crosses and afflictions break in upon us, and God lays his hand on us, we are to 
b Lam. 3.28  sit alone by ourselves, pondering and considering the grounds and causes of them; so quieting ourselves, that we may bear them with patience. 
c Jer. 15.17  I sat alone because of thy hand (s●i●h the Prophet jeremy.  
Reas. 1 This private, particular, and punctual dealing with a man's self, will much work out hypocrisy, and make all our performances to be with much more sincerity; which doth most appear in our personal performances, since every man is truliest that, that he is in private, and by himself, in his secret retiredness, and when separated from all spectators and witnesses. For here indeed lies the straight and pinch of our Christian work:  
To be wrestling with God in prayer; To be dealing hand to hand against our beloved corruptions, and to keep a constant and close fight against them; To be much in selfe-examination; To be gauging our own hearts, and digging into ourselves to find the roots of our sinful distempers, to rake in the puddle and sink that is in our own bosoms, and to smell the stench and unsavoriness of it, to be humbled by it: These, these are those private and painful works which must be done, if ever thou mean to make sure work for thy soul, and without which all thy Religion is but a selfe-deceiving.  
In our more public and open performances also this hath place: So to tend to our hearts, and spirits, that they be preserved in their strength and intention in the duty, beyond what will satisfy men, as in Hearing, Receiving, Praying with others, etc. all which may be done with ease by the outward man; but do thou say to thyself, this charge must I always lay upon myself in all duties that are of public Observation, to do them from myself, not from others; that is, to set upon them from such a vigour of spirit as would carry me to such performances, even from myself, if there were none to behold me.  
Reas. 2 Secondly, there can never be any saving work upon the heart without this, and that by reason of the deep 
e jer. 17.9  deceitfulness of our hearts, and desperate wickedness. A man can lay no sure foundation of his house, that diggeth not deep beneath all quicksands, and rotten soil, so here.  
Use 1 This serves for great reproof of such who have no such kind of business with themselves, but are strangers in their own bosoms, altogether ignorant what passeth in their own hearts, whether they get or lose, whether they draw nearer to heaven or hell; of such the Prophet complains, 
f jer. 8.6  None saith what have I done? They live abroad out of themselves, looking and prying into others, but leave their own hearts neglected and untilled. Nay, they shun, and decline this work as a grievous task. Oh, me thinks it is a folly and a madness, that wants a name to express it, that Man, a reasonable creature, endued with such abilities, and so fitted every way for this work, and it being a business of that great consequence, yet that he should make such an escape from himself, and live at such a distance from himself, so fare out of his own call and reach! Oh what studying is there in the world of sundry sorts of salutations, garbs, and compliments? What ask of each others health and welfare? 
g Nullum tibi anima tua propinquiorem nullum ●u●t ces chariorem Si te amiseris omnia in ●e p●rdis. Salu. lib 3. count. Avarit. Of all prisoners, use oft nest to visit thine own soul. Greenham. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Intend ●●●imae oculum in tuum i●siu● examine ut nosca●●ect●ne anpecus ●●eat anima ●u●●. Basil.  yet never to ask his soul how it fareth; not so much as to bid it good morrow, or good even; I mean, he passeth it by as a worthless, and a neglected thing. What great desire have many to visit fare Countries, and to know the manners and customs of other Nations fare or near? What long Pilgrimages do many make with many a weary step? yet they will not take a short journey down into their own hearts, nor know the behaviour and language of their own souls and consciences. The grounds of this extreme folly may be such as these:  
1. In many it proceeds from Ignorance, they know not what this duty means, or that there is any such work reqvired of them, they know not how to behave themselves in such a business.  
2. In many it proceeds from slothfulness, they will not be at the pains, 
h 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 keep their Church, say their prayers, come to the Sacrament, pay every one his own, etc. if this will not serve the turn, but that there must be such ado, than God help. They think such as call for more, or do more, are more busy than needs, and that fare less would serve the turn.  
3. In many it proceeds from a strange levity, incomposednesse, flotingnesse, and unsettledness of Spirit; they cannot keep their mind steady, nor serious in this work, but are quickly turned aside to other things, even a feather flying in the air will divert and take them off, and cause them to wander in vanity and impertinencies.  
4. In some it proceeds from a guilty fearfulness; they will not be too busy this way, to pry into themselves, fearing lest they might see that which would make their hearts ache to see, by causing the remembrance of their former evil ways to return upon them: They think it would bring a damp on their worldly comforts, and mar their carnal mirth making them grow mellancholicke and mopish, and so expose them to the scorn of the world, or their companions, and carnal friends.  
5. In some it is from worldliness, and earthly-mindedness; 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 sick man should say, I have no leisure to be cured.  leisure for this business. But canst thou be at leisure to eat, drink, and sleep? Canst thou find a time to look upon thy Cattles, corn, and bags? To laugh and be merry? nay, to lie, swear, drink, etc. Be thou assured, that so continuing, God will not be at leisure to forgive thee thy sins, or save thy soul.  
Use 2 Try therefore what business hath been dispatched this way, with thyself, about thy Spiritual estate; what peace procured, what occasions of sin 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 eternity, what time thou hast spent by thyself about these things; be ashamed for thy failings, and bless God heartily for any time spent, or thoughts had, or progress made about these things.  
Use 3 Be exhorted to set thyself to this work, thy hand to this plough, study thyself, read thyself, reason much with thyself, and converse frequently with thyself, consult and advise with thyself about thy Spiritual estate, be ever ready to return into thyself upon all occasions, what ever befalls thee; comforts or crosses, mercies or miseries. When fallen into any sin, traverse quickly those 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1.22.  false reasonings of thy hart which drew thee into it. Say to thy self, how came this to pass? As Absalon said to Thamar, when she came weeping with dust upon her head, 
l 2 Sam. 13.20  Hath Ammon been with thee? So, Hath Satan been with thee? Hath passion overborn thee? Hath Pride swelled thee? Have worldly cares choked thee, etc. 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 soul, which is the most excellent part; this perfects a man as he is a Christian: Other thoughts, and discourses of thy Spirit may perfect thee as a man, a Scholar, a statesman, and Commonwealth's man, etc. but this, as a Christian. This, being the most noble work, and business of the mind, puts a lustre and beauty upon the soul. This is the special part of wisdom, and makes a man the wisest man. All other thoughts and actions, without this returning into a man's self, 
m jer. 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 settled Christian, sound in heart, in judgement, and life; the neglect of this causeth so many errors both in life and judgement.  
3. This keeps the soul and conscience in a quiet and peaceable state, sweet, clean and comfortable, as often sweeping keeps the house clean; and often reckoning keeps long friends: This will make thee rejoice in thy own bosom, and the 
n Pro. 14.10  shranger from this work shall not meddle with thy joy: Otherwise the soul must needs be a loathsome place, and a cage for every unclean lust and sinful vanity.   

CHAP. V About this Christian Duty of stirring up ourselves, and what it is to stir up ones self in Christian duties.  
NOne that stir up themselves.] This is the second Duty neglected, they did not stir up themselves to take hold on God, there was a neglect of the very endeavour after it, which is here charged upon them: whence we have the Observation lying plain before us, It is our duty seriously to excite and stir up ourselves in all exercises of piety and Godliness, 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 stir up ones self.  
2. The things, about which, this duty is to be conversant and exercised.  
For the first, to stir up a man's self, hath these two things in it:  
1. The awaking of ourselves, the shaking off that dulness and drowsiness which cleaves to us. To this the Apostle hath reference, Rom. 13.11. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Excitari. Expergisci.  It is high time to awake out of sleep; 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, carnal fears, or some sinful lusts, which cause a neglect of universal piety, and the works of the light, and day of regeneration, unto which we had our new Creation.  
The Believers, 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 be gathered from the reproof of the Church of Ephesus, in the loss of their first love, and calling her to remember from whence she was fallen, to do her first works, Rev 2.4, 5. That seems to be like it, jer. 2.2. I remember for thy sake the kindness of thy youth, though that doth more principally declare the kindness of God in taking that people to himself before all other, as an argument of conviction, that for no cause, against all obligations of duty, they, contrary to their first beginnings forsook the Lord: As in process of time men grow colder, in their affections to him at least, though they utterly forsake him not; the Prophet therefore calls upon them, and useth diverse arguments in the verses following, to put them upon the duties enjoined them.  
Though God's 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 prick forward the dull, as nails 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 man's self, is not only the awaking up of ourselves, but the setting a-work that grace bestowed, together with the employing of our faculties in their sanctification, to their uttermost abilities. This may appear by Saint Paul his exhortation to Timothy, I put thee in remembrance that thou stir up the gift of God that is in thee: as if he should have said, Considering thou hast an unfeigned faith, and because of my great affection to thee, whereby I am careful of thee, I, with great confidence, put thee in remembrance that thou 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 again the same 
r 2 Tim. 2.1  Apostle, Be strong in the grace that is in Christ jesus.  
Now as there is required great wisdom and circumspection in ordering the graces given, and setting them in their right place and station, and so giving them their due work and exercise; When, one saith, knowledge be you ready to discern what Gods will is; Faith, be you ready to believe what God promiseth; Hope, be you ready to expect what is promised; Patience, be ready to bear what the Lord inflicteth; Obedience be you ready to go about what God commandeth: I say, as there is required this wisdom in ordering grace, so there is required great intention of Spirit in intending all instruments of motion, all faculties and powers of body and soul, for the keeping these in their due height, that they slack not, nor abate not of their former strength and vigour. Thus you see what it is to stir up ones self, and wherein it stands.   

CHAP. VI What the main things are about which we are to stir up ourselves.  
SEcondly, we are to show whereabout we are to stir up ourselves, and what the duties are; to speak, as the truth is, these are of large extent, and bear an equal latitude with all duties of Religion and godliness; there being no duty, unto which this is not required, it being as the fire to kindle the Sacrifice, and 
s Mark. 9 ●9  as Salt to season it. I shall give instance in some particulars, such as are of great concernment, which do call for our utmost care and intention of spirit.  

Section 1. Of stirring up ourselves in the weighty business of our own and others salvation.  
FIrst, concerning the most weighty business of our Salvation, and our everlasting estate, it is our duty that we mightily stir up ourselves, and tend to the good of our precious souls above all things in the world beside: about this, three things are specially to be heeded by us:  
1. To take hold of all seasons and opportunities for the furthering and advancing this work: For this end we are to take a serious view of the times and places where we live, to consider what they afford and bring with them, what confluence and concurrence of means, more than at other times, or in other places. The Apostle calls upon, and stirs up the Corinthians with this Argument, 
t 2 Cor. 6.2 Can. 2.10.13 Ester 5 2  Behold (saith he) now is the accepted time, now is the day of Salvation: that is, whilst the light of the Gospel shines, whilst the Ministers call, whilst the Lord (like Ahasueros) holds forth his golden Sceptre, his promises of mercy and pardon to all such as come to him, especially when he gins to stir the heart with touches and remorses for sin, and desires of mercy and pardon. The people that were stirred by the Ministry of john the Baptist, how wonderfully eager were they in the pursuit of their Salvation? 
u Mat. 11.12  From the days of john Baptist until now (saith our Saviour) the kingdom of heaven suffers violence, and the violent take it by force; that is, 
* Quidam ad omnia viae & vita hu●us exer●it●a non Solum ●mbulant sed et c●rrunt, i●●o po●ius v●l●nt. Bern Serm. 3. de ●. s. Dom  they would have no nay, they were set upon it; as if they should have said, What a time is this? What days be these of light and grace? Who ever perish, we will not: Who ever go to Hell, we will not: As long as there was grace and mercy to be had, as long as such gracious offers were tendered unto them, they resolved to refuse no labour nor pains: rest they cannot, have it they must, whatever it cost them: Oh the strong and restless desires! Oh the unwearied endeavours of such, whose hearts God hath truly touched with a care of their own Salvation!  
2. For our going forward in this blessed work, and bringing of it to its height and full perfection, it is our duty to stir up ourselves: To this the 
x Phil. 2.12  Apostle exhorts, that we should work out our salvation with fear and trembling. As Salvation is a great work, which should take up our whole man, so it is still to be wrought out, that if at any time we were questioned what we were a doing, we might answer, we were working out our Salvation with all our strength; as the fountain works out the mud, and as Physic works out the disease, so to be throwing out all that hinders, to be still 
y Sapiens quamdiu vivit, tama●u addit.  adding to this work, one grace to another, one duty to another; according to that of the 
z 2 Pet 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Linking them hand in hand  Apostle, Giving all diligence, add to your faith, virtue; to virtue, knowledge, etc. Be still going onward to perfection, as the 
a Heb. 6.1  Apostle Saint Paul teacheth us; Therefore leaving the principles of Christ, let us go on to perfection. and again, 
b 2 Cor. 7.1  Having these promises, let us perfect holiness in the fear of God: so never slaking our pace, or giving over our care, till we had brought it to its full maturity: and this is to be done with fear and trembling, noting that great seriousness of going about this work, what a 
c Acts 7.32  fear should fall upon our hearts, considering the great Majesty of God, with whom we have to deal; and our own unworthiness and great insufficiency, as of ourselves, to go forth in so great and weighty a work: Neither is this fear, a blind, or a servile fear, but such as is accompanied, 1. with Humility and lowliness of mind, opposed to high mindedness, and self-confidence; as Rom. 11.12. Be not high minded, but 
d Timor virtutum omnium ●usios est. Hierony.  fear. 2. With an awful and childlike reverence of God, opposed to wantonness and carnal security; as Hebr. 12.28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God with reverence and godly fear. When we do things in faith and obedience, and in great love to God and his holy Commandments, for his truth and goodness sake, Hos. 3.5. Instance might be given in preaching the Word, by which Gods people are gathered to him; I was with you (saith the 
e 1 Cor. 2.3  Apostle to the Corinthians) in weakness, in fear, and in much trembling. So in hearing, thus the 
f 2 Cor. 7.15  Corinthians received Titus with fear & trembling. And the Lord 
g Isay 66.5 Ezra 5.4  saith, he looks to such; that is, with the eye of pity and favour, that tremble at his Word. So for prayer and other duties, which help forward this work; and this we must take for an everlasting truth, that they always speed best, and have most assistance, and enlargement of heart in duties, that set to them in most Humility and tremblingnesse of Spirit.  
3. To grow up to more and more full Assurance of our salvation, unto which we are exhorted, Give all diligence to make your calling and election sure. Diligence here implieth, 1. Care of the heart, so rendered, 2 Cor. 7.11 2. Earnest endeavour, which hath in it speed, instantnesse, painfulness, putting forth our best strength thereunto, taking pains for God and our souls [to make our calling and election sure] that is, that we be not disappointed, or doubt or distrust of it; the former is the assurance of the things in themselves, 
i Certitudo obiecti.  the other is in regard 
k Certitudo subiecti.  of us. This duty is to be done, 1. by building our hope of both, not upon the Sand; that is, either upon 
l Ephes. 2.3  good nature, or 
m Matth. 3.9  Gods outward Covenant, or 
n Ma●. 7.21, 22, 23.  common graces, and duties, for these will deceive us, but upon the Rock, which is Christ, Mat. 7.24. and in him, upon his promise of Word & Oath, Heb. 6.18 2. By gathering certain signs of our safe estate in him, as from our choosing him for our God, Psal. 73.25. a sure sign he 
o joh. 1● 19  first chose us, 1 john 4.19. so of our effectual calling, and the like. 3. Eschewing such evils as might darken, or damp our Assurance, and break the bones and strength of it. 4. By adding grace to grace, and linking one to another, as you heard before. Thus you see what things are required of us about this great work and business of our Salvation; and unto this we should the rather hasten with all our might, as in many other respects, so, in that priority in enjoying the benefits of God in Christ, is a great prerogative; and every one should stir up themselves about it. To be first in Christ, hath special privileges; Rom. 16.7. Salute Andronicus and junia (saith Saint Paul) who were in Christ before me: So is Epinetus recorded to be the first fruits of Achaia: The sooner we get out of the world, which lies in wickedness, unto Christ, the safer we are, what ever befalls us; and the more sins and pollutions of the world shall we be freed from, and so the sooner shall we provide for the peace of our consciences, and the comfort of our lives.  
Thus also are we to stir up ourselves, according to our places and callings, 
p Pecora fratris tuo errantia iubel ut reducas fratri tuo nedum ipsum sibi. Tertul.  about the salvation of others, and to further the same with all earnestness of intention, by all the ways and means we can, as they stand in relation unto us. Thus Cornelius, taking the opportunity when Peter was to come to his house to Preach the Word unto him, 
q Acts 10.24  he gathered together his kinsmen and mere friends. So Andrew calls his brother Simon, and 
r joh. 1.40, 41  tells him We have found the Messiah, and so brought him to jesus. This being an infallible note of a good man, that he cannot tell how to go to heaven alone. This care, and dear affection should specially be found in Ministers of God's Word; how should they stir up themselves when they come to perform this work? Before them sit the blind, and ignorant; the proud, profane, and rebellious sinner, 
s 2 Tim. 2.20.  held under the power of the Devil, and led captive by him, according to his will, who are making haste, and fetch large strides to the fiery Lake, which is but a little before them. What tender compassions should they put on to bring home wand'ring sinners, and 
t Heb. 5.2  such as are out of the way; that, if it were possible, 
u Acts 20.28  not one soul should perish, committed to their charge.  
When the Lord is pleased to call home a lost sinner, and begins to lay a foundation of his blessed change in his soul, we should stir up ourselves by all signs of joy and rejoicing. As it was when God put to his hand to lay the foundations of this glorious frame of the world, the Lord himself tells us, 
* Job 38.7  that the morning stars sang together, and the Sons of God, that is, 
* Vid. jon. ad loc.  the Angels, shouted for joy; much more when he gins 
x Amos 9.6  to build his stories of grace and mercy in the soul of any, it being a greater, and a harder work to save one sinner, than to make the world; because in that work there was no resistance, for he did but 
y Psal. 33.9 Gen. 1.3  speak and it was done; he said, Let there be light, and it was so; but in the soul of man there is great resistance, who stands out as long as ever he can, and God hath much ado with us before he can bring us home: therefore are we to make it matter of great joy, even as it is to the holy Angels themselves, Who rejoice over one sinner that repenteth, Luk. 15.10. Thus doth the Father of the prodigal child in the same Chapter, 
a Luk. 15. ult  It is meet (saith he) that we should make merry, and be glad; for this thy brother was dead, and is alive again; 
Luke 10.21 Jesus rejoiced in Spirit  he was lost, and is found: and good cause have we to rejoice, one soul more being pulled out of the Devil's claws, and kingdom; one more is added to the Church; one more, of a child of wrath, death, and hell, is made an heir of grace and salvation.   

Section 2. Of stirring up ourselves against our own sins.  
THe second thing, about which this duty of stirring up ourselves is to be exercised, is in regard of sin, and God's offence, whether in regard of ourselves, or others. 1. In regard of ourselves, and our own sins.  
1. First, in regard of our inbred and inherent corruption, we are to stir up ourselves, 
b Incentiva vitiorum statim in ment iugulabis, et parvulos Babilonis allides ad Petram. Hieron.  in opposing and resisting the inward motions, stir, and provocations of it, it is our duty to set ourselves against them with all our might, to sharpen our eyes against them, we should labour to see Death, Hell, Wrath, and Gods curse in the least rise and motions unto them; we should look upon Lust, Pride, Malice, Revenge, thoughts of blasphemy, etc. as upon the Devil himself; we should be no otherwise affected with the stir of these, then as if thou didst feel a Toad or Serpent stirring & crawling in thy bosom: O in what a case wouldst thou then think thou wert? How wouldst thou shake thyself, and never be at quiet till thou hadst got forth that loathsome and venomous creature: So, and much more shouldst thou 
c Dum in cogitation voluptas non reprimitur, etiam in actione dominaetur,  strive and struggle against all motions and provocations to sin. Say to thyself in such a case, Oh these filthy lusts, whither will they carry me? How shall I be able to look God in the face, if I should give way to it? And I must go to him before I sleep, 
d Cavendum vulnus quod cum dolore Sanatur. Hieron. Ep. ad Sal.  in what a case will my conscience be within this half hour? Beg hard of the Lord to keep thee, and to give thee strength against these sinful stir of thy corrupt nature. Thus have Gods Children with success helped themselves, when they have set themselves against the brood of the Devil, crying, as the repenting Israelites against their Idols, 
e Isay 30.22  Get thee hence, and so have preserved their peace.  
2. When former sins unrepented of come into thy remembrance, it is our duty to 
f jonah 3.8  cry mightily against them, and to be in great bitterness for them, 
g Zac. 12.10.  as one that is in bitterness for his firstborn; even to cry out as a travelling woman, amidst the pangs and throws of guiltiness. Hence 
h 2 Chr. 33.12  Manasseth is said to humble himself greatly. O when the fountains of the 
i Gen. 7.11.  great deep are broken up, and the heart of the penitent sinner begins to break and melt, there be strong groans and sighs uttered, which pierce the very heavens, and the voice and cry of them is heard on high.  
3. When fallen into any sin, it is our duty to bestir ourselves 
k Licet lapsi sint, non commorentur in lapsu, nec in ipsis se sepuliant ruinis suis sed ilicò, ubi concidere resurgant, Salu. lib. 1. cont. Avarit.  to get out of the mire, never to give thyself rest in it, think thou liest all the while amongst begins, and snares, and Scorpions, amidst quicksands, in which thou sinkest deeper and deeper every moment thou so abidest. We should call to mind what Peter did in such a case, 
l Luke 22.62  He went out presently, and wept bitterly.   

Section 3. Of stirring up ourselves against others sins.  
IN regard of others sins it is our duty to stir up ourselves, and that in regard of the evil of doctrine, or judgement, or of life and conversation:  
1. For the evil of doctrine, false and erroneous tenants, and positions, we should stir up ourselves 
m jude 3.  to contend earnestly for the faith, once delivered to the Saints; not to lose the least dram of that precious doctrine: we are not to look for any more Gospels, or any more truths to be penned for us, therefore to look well to these we have. As they are penned and written for all God's people, so all have interest in them; it being the Common Salvation, 
jude 3.  all should stand for it to their uttermost; 
n Mos iste semper in Ecclesiae viguit ut quó quisque foret religion fior eò promptiùs novellis ad inventionibus contra ir●t. Vincent. Lerinens.  so to stand against that which is contrary to sound Doctrine. Ah (dear Christian) we should prise most dear every truth of God, the least of which is more precious 
o Mat. 5.18  than heaven and earth, and a most sweet and beautiful thing; whereas every error is loathsome and deformed, 
p Nova dogmata vetus Testamentum deos alienos appellare consuevit. Id. Vinc.  casts a blemish on the most holy and pure nature of God, and tends to the ruin and confusion of all things. He that goes about to corrupt and debosh another in life and manners, by wicked counsel, or example, is to be shunned as a dangerous enemy; but he that goes about to corrupt and debosh another in his judgement and understanding, which is the most precious and excellent part of man, and to spoil him in his intellectuals, is to be accounted as a cursed enemy, and to be driven out from the society of mankind. 
q Revel. 2.2  The Church of Ephesus was commended, 
Vid. Pareum ad loc.  that she could not bear with them that were evil: that is, such as were false Apostles, who carried about false doctrines, and corrupted others. How did Saint Paul stand out against Elymas, 
r Acts 13.9  who sought to turn away the Deputy from the faith: How did he sharpen his Spirit against him, saying, O full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord.  
2. In regard of the evil of life, and corruption of manners in others, 
s Ne sitis negligentes in co●r gendis v●st●● ad curam vestiam quoqu● mo●o perimentibus monendo, do cendo, hortan do terrendo, Aug. ver Dom. ●. ●8.  we are to stir up ourselves against it, as fare as our calling and condition of life will permit. They that forsake the Law (
t Pro. 28.4  saith Solomon) praise the wicked; but such as keep the Law, contend with them. The innocent shall stir up himself against the hypocrite▪ saith job, job 17.8. They will not let them carry it away so, but will reprove them for their wickedness. The example of that worthy Governor Nehemiah, is remarkable in this kind; who contended with the Nobles who profaned the Sabbath day, and by their example drew on others to that grievous sin: Hear what he saith, 
u Neh. 13.17  Then contended I with the Nobles of judah, and said unto them; What evil thing is this that ye do, and profane the Sabbath day? Did not your fathers thus? and did not our God bring all this evil upon us, and upon the City? yet ye bring more wrath upon Israel, by profaning the Sabbath. 
Vers. 28  See also how he cleased from him one of the sons of the high Priest, because he was son in law to Sanballat, who was a professed enemy to God's people, and a great scoffer at all their proceed. But incomparable is the example of our Saviour in reforming the abuses of the Temple; 
* john 2.15  Zealous of his father's house, he whipped out the buyers and sellers, poured out the money-changers, and overthrew the Tables: At which fact, the Disciples remembered that it was written, The Zeal of thy house hath eaten me up.   

Section 4. Of stirring up ourselves when we come to God in prayer.  
WE are also to exercise this stirringness of heart in all duties of Obedience, whether they be duties of immediate worship, or otherwise.  
To give some instances:  
When we draw near to the Lord to pray to him, it is our duty to stir up ourselves, and to declare by all signs 
x Vitus Theodorus writing to Melancthon, speaks thus of Luther, No day passe● him, faith ●e, but he spent three hours at least in prayer. Once I happened to overhear him being at ●rayer: O what spirit, and life, and faith, was there in his prayers! what he ask, he doth it with s●ch ●evere ce, as having to deal with God; with such faith and ● pe, as speaking with hi● Father, or his friend, In vit. Luth. pag● 142  our great desire to be heard of him: God is of such Majesty, as he looks for all earnestness in our petitions; and the excellency, together with the great need of the things desired, should move intention of all our powers in seeking them from God. S. james 
y Jam. 5.16.  saith, that effectual prayer, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprecation incitated, driven with motion, and force, vehement, fervent, with great affection of devotion) 
z Diligent prayer and the committing of sin will not stand together for if prayer cannot make a man cea●e from sin, yet his sinning will make him leave off praying, Mert. lib. t. page 61.  hath great force with God to obtain that which we desire. 
a Acts 26.7  Paul speaketh of the twelve Tribes, that they instantly served God day and night: the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with intention of Spirit. This is sometime called 
b 2 Kin. 19.4  lifting up of a prayer: It is recorded to the great praise of jacob, that 
c Gen. 32.26 28 Hos. 12.3, 4  by his strength he had great power with God; yea, he had power over the Angel, and prevailed; he wept, and made supplication unto him, he found him in Bethel, and there he spoke with us. In which is set down, both the favour of God to jacob, vouchsafing the manifestation of himself, and speech with him; and the faith and piety of jacob propounded to be imitated by us, as belonging to our confirmation, who holding fast the promise made him at Bethel, wrestled strongly by the faith of it, and found that he had not believed in vain; at Bethel again was the Promise renewed unto him.   

Section 5. Of stirring up ourselves in prayer for others.  
SO when we seek to him by prayer for his goodness to others, it is our duty to quicken and enkindle in ourselves, strong affections. 
d Gen. 18.13  Abraham was earnest and importunate with God for wicked Sodom: especially for such as are near and dear unto us; as the 
c Mat. 15.22, 23.  woman of Syrophenissa obtained her request in the behalf of her child. But most especially we should put forth all the strength of our spirits in the behalf of the Church and people of God: Ye chat be Lords Remembrancers (
f Isa. 62.6, 7  saith the Prophet Isaiah) keep not silence, and give him no rest, nor hold thy peace day nor night, till he establish and make jerusalem a praise in the earth. When God's people were driven into great straits, by reason of Pharaoh his pursuing them behind, and having the Red Sea before them, the Lord asked Moses, 
g Exo. 14.15 Num. 14. 12 20  Why criest thou unto me? Ah! Moses could not hold his peace, but must burst out into strong prayers and cries. Aaron also bestirred himself, when the plague broke forth amongst the people; 
h Num 16. 46 47  He ran quickly, stood between the dead and the living and made atonement for the people: So interposing, and, as it were, exposing himself to the wrath of God for the people: It was not so much the Incense, as the strong prayers of Aaron that prevailed with God to stay the plague. So when Peter was in prison, it is 
i Acts 12.5  said, that Prayer was made of the Church without ceasing for him; (the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earnest and stretchedout prayer;) the Church was so earnest with the Lord, that he was fain to take him out of prison, unloose his chains, and bring him to them, and set him before them; as if the Lord had said, there he is, your importunity hath 
k Deus ipse quinullu cont●● se virilus superaripotest pr●cibus v●ncitur. Hiero  overcome me. O the power of fervent-conjoyned prayers! These be the 
* Prece● sunt Bombard● & instrument●●ell● a Chritian rum. uther. Arius the heretic was b●ou●ht to ●onf●● o● by th' p●●●ers of Alexander the good Bishop of Constantinople, and 〈◊〉 ●eath w●, precationis opus non morbi. Socra, lib. 1 cap 15.  scaling-ladders that are set up to heaven; and these do lay siege to the Throne of God, and encompass him round, and will not departed till they have that they came for.   

Section 6. Of stirring up ourselves in praising God.  
When we draw near to praise him for blessings, received, having therein a comfortable taste of God's love to us, that he is our God, and we his people, it is our duty to stir up ourselves in all the heights and elevations of our hearts, that possibly we may: Hence have proceeded those high strains of speech, and 
l Ebullit Cor. Psal. 45.1  ebullitions of the hearts of God's servants. 
m judg. 5.12  Deborah, to her due praising of God, calls upon herself to awake, to sing a song; and the redoubling of the word, Awake, awake, Deborah, awake, awake to utter a Song, implieth her care to do it with all, her might. So David, 
n Psa. 57, 7, 8  My heart is fixed, O God, my heart is fixed: which noteth the addicting of himself, with constant purpose of mind, to the duty of praising God, and also his alacrity wherewith he comes to it, not only opposed to hypocrisy, but to torpor and spirit-lesnesse; kindled with zeal, he shoo● off all impediments, to be attentive to this voluntary Sacrifice; which the verse following declares; Aw●ke up my glory, awake up Lute and Harp; expressing the vehemency of his heart, and burning desire, he stirs up his tongue, and joins the help of Instruments to fire himself the more. In another Psalm he stirs up 
o Psal. 101, 1 Habet e●sonum Cor, Aug. ad loc.  all that is within him; he calls, as it were, a Council, assembles all his powers, and 
p Zeph. 3.14 Zach. 9.9  faculties of soul, understanding, will, affections, in their full strength, to this duty of praising God It falls out sometimes, that when the soul is in serious contemplation of God's mercies past, present, and to come, that the fire secretly kindleth, and a man bursts out into high praises of God, finding his tongue to come far short of his heart, and his heart infinitely too narrow to comprehend, either the multitude of so many mercies, or the great love of him that is the bestower of them and so he is swallowed up in that Sea which hath neither bank nor bottom, but is fain to cry out, O the depth, the depth, the depth! and can go no farther: and this is the highest manner of praising God, though one can speak never a word more.   

Section 7. Of stirring up ourselves in standing for God and his honour.  
IN our standing for God, promoting his honour, and exalting his name, it is our duty to stir up ourselves, and that not only by spreading the knowledge of him in our own hearts, and setting, him up as glorious there, making all things within us to stoop and do lowly obeisance to him, by 
a Jam. 4.12  acknowledging his authority in what he commands, and 
b Ps, 119.128  by keeping the heart in a continual readiness to set about what shall be commanded us from him, and 
c jer. 42.5, 6 1 Sam. 3.9  by resting in his will when it is revealed, 
d Gal. 1.15, 16. Heb. 11.8  without resisting or gainsaying, and not only by a faithful dependence upon him, and hanging upon him from day to day, as a child upon the mother's breast, by all which we advance, and lift up the Lord in our hearts; but also when we are ready to make an open profession of him, not fearing the face of man, when God's cause comes in question. Then a man is right in his way, when he gives up himself to be wholly for God, when all his ends, projects, and purposes are subservient and subordinate unto him and his glory. We read of Caleb, that when the false Spies 
e Num. 13, 28.30  discouraged the Israelites from entering into Canaan, by telling them of Cities walled up to heaven, and of the Giants the children of Anak, his spirit was mightily stirred, and he said, 
f Num. 14, 8  Let us go up at once, if the Lord delight in us, he will bring us into this Land. For which standing in God's cause, the Lord gives this testimony of him, That 
g Num. 14.24 Ad verbum implevit post me.  he had another spirit with him; and, that he hath followed me fully. The Hebrew word is a metaphor taken from a Ship under sail, which is carried strongly with the wind, as if it feared neither rocks nor sands. jehoshaphat also 
h 1 Chr. 17.6  had his heart lifted up in the ways of God: he was more courageous and bold in promoting the true worship of God, than Asa his father was: With a high Spirit he took away Idolatry; contemning peril, he took away the high places and groves, which either his father left, or the people in the latter end of his reign brought in again. David, but a youth, was mightily stirred up in God's cause when Goliath railed on the host of the living God, thy 
i 1 Sam. 17.32.48  servant (saith he) will go & fight with this Philistim: drawing near him to fight, he hasted and ran, moved with fervent zeal, to be avenged on the blasphemy of God's name. It is said of Baruch, in the repairing of the wall of jerusalem, he 
k Neh. 3.20 Se occendit  repaired earnestly, or as some read it, he fired himself, burst out into heat, angry with himself, and others, that were so slothful in working, so finished his portion in a shorter time. This stirringness of Spirit did appear in Levi, who preferred God's glory to all natural affection, 
l Deut. 33.9  Who said to his Father and his Mother, I have not seen him, neither knew he his own brethren, or his own children; for they observed thy word, and kept thy Commandment. Thus also have the holy Confessors and blessed Martyrs done, whose Spirits we should desire to be doubled upon us, in these evil and backsliding days; who living incurst and cruel times, in God's cause and for his sake 
m Rev. 12.11  loved not their lives unto the death, but thought the prison 
a Who will ever believe that I shall say? or what man will ever think? in the deep dark dungeon to find a paradise of pleasure in the place of sorrow; and to dwell in tranquillity, and hope of life in a cave infernal to be found joy of soul: where other men do shake and tremble, there strength and boldness to be plenty? Algerid his letter, Fox, Act. & Mon. ●ol, 2. p. 181.  a paradise, and great iron chains great 
b Marsac going to the stake to be burned, with two others with ropes about their necks, seeing himself to be spared by reason of his order and degree, desired to have one of those precious chains about his neck, in honour of his Lord, Fox, ib. p. 141. Luther resolved to appear at Worms, though all the tiles on the houses should be Devils.  ornaments, and embraced the flames as cheerfully as Eliah did the fiery Chariot, that came to fetch him to heaven. O when the love of their dearest Redeemer had once warmed their hearts, they were mightily inflamed, and like David's three Worthies, who for David's sake, broke through the host of the Philistines; so these were ready, for his sake to undergo all hard adventures, to look all dangers in the face, and to break thorough an host of Deaths and Devils.   

Section 8. About stirring up ourselves in the reading and hearing Gods holy Word.  
IN regard of God's holy word, when we are to be exercised in the reading of it, or hearing it preached, or read, it is our duty to stir up ourselves: as,  
1. In reading the holy Scriptures: when thou takest up the Bible into thy hand to read, look upon it, as upon the most blessed book that ever eye saw, and that no book in the world hath that in it, 
c Quid est Scriptura sacra nifi quaedam Epistola omnipotentis Dei ad creaturam suam, Greg.  which concerns thee so much, containing in it the whole counsel of God for thy good. And as children are stirring and wakeful when they hear their fathers Will read, to know and understand what is left them there; so ought we to stir up ourselves, considering those many rich and precious Legacies which our Saviour hath bequeathed unto us, in that last Will and Testament of his, sealed with his own blood.  
So in hearing the Word read, we have a notable example in Ezra his time, that 
n Nch. 8.3  when he read in the book of the Law, from morning to midday, the ears of all the people were attentive to the book of the Law.  
2. In hearing the Word Preached, it is our duty to stir up ourselves with all the life of attention we may; as hearing the Lord speaking in his Servants: Hither tend those pressing exhortations in Scripture, To 
o Isay 55.3  incline the ear; To be 
p Jam. 1.19  swift to hear; Flying, to the places of assemblies, as 
q Isa. 60.8  Doves to their windows.  
The Bereans are commended for this, that they heard the Word, 
r Acts 16.11  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all readiness and alacrity. In hearing the Word, we are to 
s Psal. 24.7  lift up these everlasting doors, to set wide open the doors of our hearts, that the King of glory may come in. We are to choose the Word as our 
t Psal. 119.111.173  portion, for the goodness, beauty, and truth of it. To bring hearts and affections answerable to the matter in hand; when the Lord threatens, to bring fear; when he promiseth, to bring 
u Neh. 8.12  joy; to 
* 2 Chro. 34 27. Luke 3.10  yield willingly to the stamp of every truth, as the Wax to the Seal. To set the heart strongly to every word of God, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4.15  cleaving inseparably to every truth, binding them close to the soul. 
y Deu. 32.46  Set your hearts, (saith Moses) to all the words which I testify amongst you this day, which you shall command your children to observe to do all the words of this Law, for it is not a vain thing for you, because it is your life, and through this you shall prolong your days.  
3. For Ministers, and such as are to preach the Word, it is their duty to 
z In Bucholsero vivida omnia fuerunt, ut vida vox, vivida oculi, vividae manus gestus omnes vividi. Mel. ad in vit. ipse p. 556.  stir up themselves in the careful discharge of this their weighty calling.  
1. The Names given in Scripture, do all imply laboriousness, and great intention: They are called 
a Ezec. 3.17  Watchmen, 
b Ier, 23.4  Shepherds, 
c 1 Cor. 3.10  Builders, 
d Mal. 3.1  Messengers, 
e Tit. 1.7  Stewards, etc.  
2. Their work set them, as dealing with the precious souls of men, and to call home wand'ring lost sinners, calls for so much. They are to Preach with all 
f Acts 18. 2-28.  diligence, 
g 2 Tim. 4.2  earnestness, and instancy; in season, out of season; with courage and freedom of spirit, 
h Isa. 58.1 jer. 28.17  fearless of the face of man: With great 
i Phil. ●. 8  earnest desire of the salvation of Men, and the people committed to them. This made the Apostle Saint Paul to enter into great 
k Col. 2.1  conflicts and combatings for the Colossians, and to be pained and afflicted as a woman in 
l Gal. 4.19  travel.  
O me thinks what should not one do to keep one soul from perishing everlastingly! if any 
m Hic est ille Farellus qui nullis difficultatibus fractus nullis minus convitiis, verberibus denique inflictus teritus, Mempel-garoenses Aquil●enses. Lausanenses, Gene● e●ses, Noacomenses, Christo Lucrifecit. M l. Adam Decad. in vita Farel. p. 115.  pains and study would do it; if denying a man's credit, profit, pleasure, and ease would do it; if stooping, and yielding, and laying our hands under their feet would do it. if prayers and tears would do it; or if, like Clouds, we should sweat ourselves to death, so souls might be brought home to God, it were a blessed way of dying.   

Section 9 Of stirring up ourselves in Meditation.  
THe mind being quieted, and composed, and deep silence and attention being caused in the whole man, thy spirit being awed with the presence of God, draw forth the subject matter thou wouldst meditate of, and to stir thee up in the duty, take these two helps:  
First, in things that are good, and of a divine and heavenly nature, labour to see them at their best, present them to thyself in their prime and beauty. To give some Instances:  
1. If thou wouldst meditate of God, labour to see him in the glory of his Attributes, as Moses saw him, Exod. 34.5, 6.  
2. If thou wouldst meditate of Christ, ay me at the highest and most raised apprehensions of his excellency; see him in his Nature, and Offices, or hanging on the Cross, or sitting at the right hand of God, as Steven saw him, Acts 7.55. and Isa. chap. 9 view him in those places wherein Paul represents him, Heb. 1. and Col. 1.13. to 21.  
3. If thou wouldst meditate of heaven, and the glory of it, labour by the eye of faith to penetrate into it, and to see it at the best, as Paul saw it, being caught up into the third heaven, 2 Cor. 12.12. and as Peter represents it, 1 Pet. 1.4.  
4. If thou wouldst meditate of God's Love to thee in Christ; See it at the best, in the dimensions of it, in the breadth, length, height, and depth of it, Ephes. 3.18, 19 Think from whence thou art brought, to what things advanced; thyself digged out of the rubbish, and ruins of forlorn mankind, and placed as a living stone in God's building; 
1 Pet. 2.5  as a brand plucked out of the fire, 
Zach. 3.2  and like jonah, from the belly of hell, cast up upon the dry land, and made a child of God, and heir of life.  
5. If thou wouldst meditate on the Promises, look on them at their best, as most fresh, and green, as they grow out of the heart of God, and breast of Christ, their native and proper seat; out of whom they are but as fading and dying things. They being in their full strength and vigour as ever, the same yesterday, and to day, and for ever; what Gods people have heretofore found them to be, they are still the same unto us; like silver tried and purified seven times, 
Psnl. 12.6  and have as much life and comfort in them as formerly in Abraham's, 
Heb. 11.13  or in David's time; what ever they could speak of them, God's people in this age of the world are able to report the same.  
Secondly, if thou wouldst meditate on things which are in their nature simply evil, labour to see them at their worst. Take for instances:  
1. If thou wouldst meditate of sin, and the nature of it, see it at its worst, even worse than the Devil himself; for what made him a Devil but sin? it was sin spoilt him; he was a glorious Angel till he was acquainted with sin. Think it is that which is most contrary to the most holy Nature of God, and is the sole Object of all his hatred; whereas his love is dispersed to several things, his Self, his Son, his Children, etc. Think it is that which makes the greatest separation between God and us, and to be without God in this world, which only makes a man accursed, which all miseries of themselves can never do. This blots out the Image of God, stamped on us at our first Creation, which being lost, all Paradise could not make Adam happy. This conforms us to the Image of the Devil, and causeth us to have communion with him, who is God's greatest enemy: This is it that grieves Gods most Holy Spirit, and sends him sad to heaven, when we resist his motions, and rush into evil.  
2. If thou wouldst meditate of God's wrath, look upon it as at the worst; as it keeps burning and glowing those everlasting flames, and can blow the coals of a thousand hells more; the least spark of which let fall into the Conscience sets all on a flame, which without the sprinkling of Christ's blood, and the tears of true Repentance, can never be quenched.  
3. If thou wouldst meditate of the state of a soul that is lost, think of it as at worst; even as of a forlorn, helpless, hopeless creature, covered with shame and horror, and lying amidst the pangs, throbs, & throws of guiltiness, which is the Worm that never dies; 
Mark. 9.44  of whom all mercy, pity, and comfort have taken their leaves for ever, being there to remain in that dungeon of fire so long as Hell is Hell, and God is God.   

Section 10. How we should stir up ourselves in sanctifying the Lords day.  
IN sanctifying the Lords day it is our duty to stir up ourselves, both in longing for it before it comes, and highly prising it when it is come; 
n Isa. 58.23  making it the joy and rejoicing of our hearts. It is recorded of the godly Jews, before our Saviour's time, that they called the Sabbath, 
o Wemes. Christ. Syn. p. 76.  Desiderium dierum the desire of days, the most desired day. Every moment of this day should be precious, as having God's blessing more immediately annexed unto it, and unto all those duties performed in it; having, as it were, his Image and Superscription more lively portrayed, and engraven upon it; and therefore to be improved by us to our uttermost, in all the parts and duties of that day.   

Section 11. How we are to stir up ourselves in our partaking of the Sacraments.  
IN the use of the Sacraments, it is our duty to stir up ourselves:  
1. In regard of the Sacrament of Baptism, 
How to stir up our serve to make use of our baptism to ourselves and our children  both to ourselves, and our children, and that in these respects: 1. By calling to mind what we, and our children are by nature, children of wrath; both we and they, all of us (like stillborn children) borne 
p Ephes. 2.3  dead in trespasses and sins, 
q Ezec. 16.6  weltering in the blood of the sins of our first parents, empty of all grace, prone to all wickedness, though as than not able to put it forth in outward Act, no more then young Vipers, or then the Cubs of wild beasts; which yet, when we grow up to ripeness and strength, are ready to break forth to do any mischief, if we be not restrained. 2. By interesting ourselves, and our children in the Covenant of Promise, whereof Baptism is the Seal. This is done by dedicating and resigning up ourselves, and them, to be God's people; as He, in the Covenant, 
r Gen. 17.7,  offereth himself to be a God to us, and ours; and withal praying for ourselves, and them, that we, and they might 
s Gen. 17.18  live in his sight. How should it provoke us to wrestle with God, to convey a Covenant and Sacrament of life unto our children, since we have conveyed to them nothing but sin, and wrath, and the fruit of both, which is death. 2. By growing up ourselves, and training up our children to keep the Covenant on our parts, that the Lord may delight to 
t Gen. 8.19  bring the blessing of the Covenant upon us and ours. 3. By walking in the purity of God's Ordinances, with a pure and an honest heart: for want of the former, God's wrath burst forth against Gedeons' children, judg. 8 27. and against Eli and his, 1 Sam. 3.13. For want of the latter, against Amaziah, 2 Chron 2 5.2. which David sought to prevent, by giving his son Solomon better counsel, 1 Chr. 28.9  
2. In receiving the Lords Supper, 
How to stir up ourselves in the right use of the Lords Supper.  it is our duty to stir up ourselves, 1. By considering the great need we stand in of such an Ordinance: what need Christ to be dispensed to us, as Bread to strengthen us, and Wine to quicken us, if we were not of ourselves weak, and dull, and even starved creatures without him? 2. 
u 1 Cor. 11.28  By examining and searching out the feebleness of our best graces, and the strength of our manifold corruptions; that so as by searching into the sores and wounds of the body, the body is pained and grieved; so by searching into the sores and wounds of our souls, our hearts may be inwardly pricked and afflicted. 3. By reforming ourselves and our families before we come to partake in this Supper: For if we be uncircumcised ourselves, we discovenant ourselves and them; as on the contrary, if the Master of the Family be a true believer, the Covenant is made with him, and his household: Therefore when Zacheus was converted, Christ said, This day is Salvation come to this house, 
Luke 19.9  for as much as he also is the Son of Abraham. And hence we read in the Acts, when the master of a Family was turned to the faith, that he was baptised and his whole household; and therefore also it lies upon us not to leave them at home; so, nor to bring them with us uncircumcised, so fare as it lies in us to use the means for their good, Exod. 12.48. Christ was careful to 
a 1 joh. 13, 8 10.  wash his Disciples feet, to purify their hearts against the Sacrament. Such new wine, as Christ is, would be put into new bottles. 4. By beholding Christ in the Sacrament, as it were crucified before our eyes, that we might mourn the more seriously in remembrance of the sins, by which we have pierced 
b Zac. 12.10.  him 5. By admiring at the wonderful goodness of God to our souls; who when we were as 
c 2 Sam. 9.8 with 19.28  dead dog (as Mephibosheth said to David) yet the Lord is pleased to set us at his own Table, to feed us with the Body and Blood of his own Son, and thereby to make us one body and spirit with his Son, giving him to us, and us to him, that we might partake in all the precious blessings he hath purchased for us, both for this life, and for a better, and therefore we are to feed upon him with faith, and exceeding joy for all his abundant goodness to us herein. 6. By setting up Christ (whole Christ) in our hearts as our King, Priest, and Prophet; that he, being received into us, may rule us, and teach us, and pacify us, and purify us, and 
f Gal. 2.20  live our whole life in us. Lastly, by cleaving the more to our brethren in all love and dear affection, whom we see to communicate with us in the same Christ; 
1 Cor. 10.17 2 Cor. 12.13  and called of God to partake in the same Table with us.   

Section 12. How to stir up ourselves in laying hold on the Promises.  
IT is our duty to stir up ourselves, to conceive confidence in our hearts in taking hold of God, as he hath offered himself in his Covenant, & Promises (the special thing mentioned here in the Text) and a point of great use through the whole course of our lives: on which I shall a little more insist; opening the phrase what it is to take hold on God, and showing how the Scripture calleth for this duty. The phrase is put for the Act of believing, which because it is to be performed by the whole man, and all the powers of it, and is the great Act of all others, and includes all others, therefore it is set forth to us in Scripture by all the several Acts of each member or faculty in a man: So, elsewhere it is called Seeing, 
1 Pet. 2.3  performing the Office of the eye to the soul; Eating, 
Isay 30.7  tasting, coming 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 soul. Thus, Isa. 56.2. God promising to bring near his righteousness and salvation, and to place it in Zion for Israel his glory; he addeth, Blessed is the Son of Man that takes hold of it; that is, any mortal man, be he Jew or stranger; which was first in fulfilling his Promise to restore the Captivity of Babylon, but principally the righteousness declared in Christ and his Salvation: And vers. 4. it is called taking hold of the Covenant; that is, believing. Faith than is the hand whereby God is to be laid hold upon; God in himself, as he cannot be seen, so nor be laid hold of by the hand of any mortal man, but hath subjected himself to the capacity and apprehension of faith, by setting forth his Son and Promises between us and him; whereby, as by two Handles, we lay hold on that God, whom the world in the dark feels after, and cannot find, Acts 17.27.  
First, his Son; and therefore faith is expressed to us by apprehending Christ, Philip. 3.12. and thus the Church, being in Temptation of Unbelief, after she had found Christ for atonement, she laid hold on him, Cant. 3.4. and would not let him go. And so laying hold on Christ, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manuduction, are led by the hand to God, Ephes. 3.12.  
And secondly, the Promises; therefore, Heb. 11.13. the Patriarches are said by faith to have received the Promises, and to have embraced them: So as first we take hold of the Promises, and of Christ in them, and then by this means we come to God, having both hope and faith in him, 1 Pet. 1.21. The life of faith than lies in apprehension, and application of the Covenant, and of God therein. The Covenant says, I will be a God to them, and they shall be a people to me. First, indeed God speaks to the souls of men, Thou art my people; and then they lay hold on him, saying, And the Lord is my God. As in our first separation from the world, by Divine Calling, we stand up, and take hold of him for the obtaining of reconciliation, and all other blessings flowing from hence in Jesus Christ, so we go 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 effectual Calling gave us Title: That as all blessings that we enjoy with his favour proceed from him, as declaring himself to be our God; as blessings 
a Exod. 6.7  earthly, 
b Heb. 8.10.  spiritual 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 me: and the Peophet here, vers. 8, 9 Thus David, Psalm. 43.2. Thou art the God of my strength, why dost thou cast me off? and, vers. 5. My soul hope in God, for I shall yet praise him, who is the health of my countenance, and my God: And thus are we especially to take hold of God in evil times (to which this Text especially refers this duty) when God's hand is stretched out against ourselves, and the Church. So, Isa. 27.4, 5. when God goes through his Church, burning up the briers & thorns, to prevent which, he 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 lays hold on it, and stays him, as Moses did when God's wrath was gone out against the Israelites: Let me alone, 
Deut. 9.14  saith God; which if a man doth, God promiseth in the following words, that he shall make peace with him, for fury is not in me. When the Lord seems to be furious, yet faith laying hold, hath power with him to stay his hand; though it be his strength, and the hand of faith weak in itself, yet it shall have power with him, Hos. 12.3. And then when he begins to withdraw himselfy, as it were, we are to excite our faith, draw near, and take hold of him. Oh be not fare from me, for trouble is near, saith David, Psal. 22.11. As a child if he be to go in the dark, or in a crowd, he will be sure to take fast hold of his father, and not leave him. And because we are naturally dull unto this, therefore we must stir up ourselves to it. Other things, as Riches, etc. are, ad manum, nigh us here below; and therefore like dying men, that catch hold on any thing that is next them, so do we on these to help us, and do trust in them. But God, and Christ, they are high, and fare above our sight and natural reach, and therefore we are loath to stretch to them, to lay hold on them, and must stir up ourselves to it.  
Thus having explicated the phrase, and shown the duty, I shall briefly show how we are to stir up our faith to make use of the Promises to ourselves, and lay hold on them, and God by them, which is done diverse ways.  
First, by knowing that we are the children of the Promise, Rom. 9.8. so called because the Promises pertain to us, vers. 4. So as knowing ourselves children, we may call the Promises ours; They are the children's bread; and we may lay hold on them as our own mercies, jon: 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 we are borne of a Promise, 
Rom. 10.17  so to all the Promises are we 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 own Son, 
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 heir, have a joint Title to his Inheritance, and the Deeds of it.  
Thirdly, by observing the uprightness of our hearts to take the Commandments, and threatenings as due to us; and he that maketh conscience to take the Commandments as his Way, and the threatenings as his Bridle, he 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 own unworthiness 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 meditating on the Promises themselves, pondering and musing upon them: Whence the Spirit of Christ, beheld in the Promise, is conveyed unto us, 
b 2 Cor. 3.18  to transform us into the likeness of Christ by it.   

Section 13. Of stirring up ourselves in duties of Love and Mercy.  
THus of some Duties which have a more immediate Relation unto God, about which we ought to stir up ourselves, now to go forward, and to instance in some duties which have reference to ourselves or others.  
In all works of Love and Mercy towards others, it is our duty to stir up ourselves, that we 
c 2 Thes. 1.3  abound in them; and we should have 
d 2 Cor. 8.16  an earnest care about them; whether it be in regard of the bodies, or souls of others, or any other way. Our love should be 
e 1 Thess. 1.3  laborious full of the 
f Rom. 12.10  bowels of tenderness, and compassion; to be kindly affectioned, to be 
g 1 Tim 6.18  ready to distribute, willing to communicate. Where we see grace in any eminency to have our hearts knit to such, 
h 1 San. 18.1, 2  as jonathans' was to David. 
i Heb. 10.24  To consider one another, and to provoke to love, and good works. Some we may find in soul troubles, with 
k Nehe. 2.2 Gen. 40.6, 7  countenances sad and dejected, faces pale and wan, heavy-eyed, and sighing as they go, now to stir up ourselves to come to their 
i job 4.4  help and succour, by all the ways we can: if it be thy friend, or any thou canst any way reach, never give thyself rest, but let it pity thy very heart, cry to God for their ease and deliverance, and if God have given thee the skill of a Spiritual Physician, with a tender hand bind up the bruised Spirit. Some also are 
m Rom. 14.1  weak in faith, these we should support: Some are feeble-minded, apt to be discouraged, thes. 
n 1 The. 5.14  to strengthen. Some are overtaken with friling and temptations, these to 
o Gal 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set aright, as a bone that was out of his place, as the word there signifies: some grow disorderly, and scandalous, these to 
p 1 The. 5 14  reprove: some grow cold, lukewarm, and are like to 
q Heb. 12.15  fall away, these to quicken and rouse up from their drowsiness.   

Section 14. Of stirring up ourselves in regard of our Christian race.  
IN regard of our Christian race we are set to run, it is our duty to stir up ourselves, 
r 1 Pet. 1.13  to gird up the loins of our mind, to run like the two Disciples to our Saviour's Sepulchre, who ran with all their might, who should come thither first: We should not stay for company in this weighty business, 
s Quoties cogitas de perfestione virtutum noli considerare quid alii minu● habeant quam tu habe●, sed quid ●s minus habis, quam habere iam de●bes. Filg.  neither are we to content ourselves with the pace of carnal professors, temporary believers, or lazy Christians; nor with that pace which we ourselves do, or have gone; nor should we look back to see who comes after, but think thou art upon life and death; therefore 
t Heb. 12.1  to cast away every weight, and the sin that doth so easily beset us; nothing in the world should cause us to step aside, but to run 
u Pro 4.25  forth right: We should now 
* Phil. 3.13  forget all things that are behind reaching out to the things which are before. To this end we should set before us, that 
x Heb. 12.1  cloud of witnesses, those blessed servants of God, who have gone before us, who have finished their course, and kept the faith to their latest breath; especially 
y Heb. 12 2  looking to jesus, the Author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the Throne of God. Our Saviour Christ is not as a dead mark, 
Note.  who helps not the runners at all, but looking to him by faith, he guideth us in our way with his eye, 
Psal. 32.8  enlargeth our steps, and gives us strength that we faint not, but still helpeth us to 
t Phil. 3.14  press toward the mark, till we obtain the price of our high calling of God through him. And this we ought to do with the more care and earnestness, there being so many that look upon us, whom we may encourage by our example, either in doing or suffering. We little think how many do eye us in our Christian walk, and what good we may do by 
a Phil. 2.15  holding forth the light of a good example, how it may 
b 2 Cor. 9.2 1 The. 1.6, 7  provoke others to mend their pace, and to run with the more cheerfulness, having some to lead the way before them.   

Section 15. How we are to stir up ourselves when our last end approacheth.  
When our last end approacheth, and we lie upon our last bed, (if God be so merciful to us as to afford any strength, ease, or respite from pain, freedom from Temptation, or to continue the use of our reason and memory) it is our duty to stir up ourselves, that we quit ourselves well in the last act of our life: and this is done,  
1 By a careful preparation of ourselves for our blessed change, and departing hence, by making our reckonings even, and expressing by all signs and tokens, our 
c Phil. 1.12  desire of being dissolved, and to be with Christ. Now to stir up our hope, and earnest expectation of the accomplishment of all those blessed promises of the life to come, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same word used, Rom. 8.19  according as the Apostle speaks of himself, Phi. 1.20. the word used by him there, signifies to reach out ones neck in looking after somewhat we greatly desire, and earnestly expect to come unto us. Ask is said of 
d judg. 5.28  Sisera his Mother, she looked out at a window, and expecting the return of her son, she cried, Why are his Chariots so long a coming? So now the soul should be looking out, and reaching forth itself, expecting that good hour when God will send for it. O when the immortal soul which hath long so-journed in this sinful flesh, shall begin to 
e Intrepidè purgamus ad Redemptorem nostrum jesum, intrepidè ad Patriar— charum concilium, trepide ad patrem nostrum A— braham enm dies adveneris pr●fie; s●amur Ambr, lib, de bono mortis,  draw near to the confines of eternity, there being, it may be, but a few hours, and, as it were, but a step between it and everlasting blessedness, and those beatifical visions, which infinitely transcend all that ever mortal eye saw, as fare as the glory of the greatest Princes Court doth the meanest Cottage, how should we begin to lift up our heads with joy, the 
f Luk. 21.28  day of our final redemption from sin and misery, being so near? Here indeed sometimes, and it is but sometimes, we have a glimpse of heaven shown us, and a ray and beam of celestial joy hath been let down into our hearts, which hath infinitely passed all the pleasures of nature, but it stays not long; but now thou art going to take full possession of that glorious inheritance which hath more comforts in it than the heaven hath Stars; or there be Sands on the Seashore, how should thy heart 
g When Doctor Tailor that worthy Martyr was going to suffer, he saw afar off many people standing together, he asked what it meant; it being told him it was the place where he must suffer, he said, thanked be God, I am even at home Fox, Act. & Mon. vol. 2. p. 178.  leap within thee, and spring forth to meet those approaching blessings?  
2. By 
h S●● comparatum est cunctis ferè mortalibus ut morituri sub ultimum vita exitum hortationem apud suos relinquere serveant. in vit. Cranmeri, p. 15  applying ourselves in all the ways of advice, counsel, and comfort, in regard of such as are about us; it may be a sorrowful wife, who stands besides thee with a heart ready to burst, to think of her leaving of thee; it may be children, or servants stand before thee weeping, or near friends or kindred are with thee, who are loath to leave thee; now to stir up thyself to leave somewhat with them, which they may remember when thou art in the dust: That the child may say, I have lost a careful father, these were my father's words, and last charge unto me, those that stand by may say, Thus did he exhort us, thus did he comfort us, 
Mr. Calvin did the like being near his end, vid, Bez, in vit. Calv.  these were his last words, thus went he to his rest. We shall find it recorded of the Patriarch jacob, that drawing near his end, when his children came to see him, he stirred up himself, 
i Gen. 48.2.9.20  and strengthened himself on his bed, and he blessed them. A worthy pattern for all parents to follow, he lay not like a log in his bed, as many do, but now, though of great age, and weak, yet he raised up that little strength which was left, and spent it in 
k Gen. 49.23  leaving a blessing on his children; his last words were blessings. 
l joh. chap. 13, 14, 15, 16 17, per tot.  Our Saviour, when he was to leave this world, shown his great care and love to his Disciples, in preparing them for his departure, and leaving with them many precious counsels, comforts, and exhortations, by which they might be helped and strengthened for the time to come. Thus did the Apostle Peter imitate his Master, 
m 2 Pet. 1.12 to 15  Who knowing shortly he was to put off his Tabernacle, he did stir them up; that after his departure they might have those things always in remembrance which he had taught them. The Apostle Paul being how aged, and 
n Acts 30.18 to 35  knowing the time of his departure was at hand, he called for the Elders of the Church of Ephesus, and leaves with them many excellent and weighty exhortations, they being now to see his face no more.    

CHAP. VII. Showing the grounds of this duty of stirring up ourselves.  
THus you have the explanation of those two things proposed; to wit; what it is to stir up ones self; and secondly, about what it is mainly to be exercised. Now follow some grounds and reasons of the Point.  
Reas. 1 This duty, as it is enjoined, & commanded by God himself, that we should stir up ourselves in what we do, that it be done with all our might, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word is.  with an harmonical 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 dulness and sluggishness. The 
o Psal. 68.17  Angels are his Chariots, 
p Psal. 18.10  he rides upon a Cherube, and doth fly; he comes also on the wings of the wind: 
q Isa. 19.1  he rides on a swift cloud, which the rack wind drives, all which shadow out unto us the wonderful activity of his nature: Who 
r john 4.24  seeks therefore such to worship him. Hence is David commended for his readiness to fulfil all the 
s Acts 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
t 2. Sam. 6.14  wills of God, for so it is in the Original. Thus he danced before the Lord with all his might; that is, with the might of his spirit.  
Reas. 2 Our Saviour Christ, who gave himself for us in the greatness of his love, (
u 2 Cor. 5.14  even of his love that passeth knowledge,) and 
* Tit. 2.14  purchased us to be a peculiar people to himself, did it to this end, that we should be zealous of good works. Zeal is an affection proper to Men, who having will, to which belongeth the choice of good, as the object of it, have two attendants thereon, the Concupiscible, and the Irascible part; the former moving towards the object, the latter encountering whatever difficulties hinder the attaining and enjoying of it; 
a Cant. 8.6, 7  The coals thereof are coals of fire, which have a vehement flame, which many waters cannot quench, nor floods drown. Hence, such as are Christ's, are 
b Luke 3.16  baptised with fire; that is, with the holy Ghost, who is like fire; not only in purging away their dross and corruptions, but mightily heating them, and stirring up strong and ardent affections in them for God and his glory.  
Reas. 3 Thirdly, we should put forth ourselves in this duty, in regard of that wonderful aptness that is in the best to grow cold, and dull, and that insensibly; even as age, and years come on us and we feel it not, and as the dust falls upon our clothes, and we perceive it not; so that, if one let himself alone but a short time, the mind will sink, and get downward: we must therefore ever and anon be winding it up, as we do our Clocks and Watches, and still be tending unto it by renewing our purposes, and 
c Psa. 132.4, 5 Psal. 137.5, 6  tasking ourselves to all duties, that the heart may be 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 Music, though put never so well in tune over night, though it rest untouched by an external hand, yet the strings will fall and grow out of tune of themselves; and thou shalt find a few weeks will breed a great alteration in thee, which many months may not recover again: such wretched natures do we carry about us, which are such great enemies to the work of grace, that if we look not very narrowly unto it, a great damp and chillishnesse will fall upon our hearts, our prayers will grow weaker and weaker, shorter and shorter, good purposes and resolutions will quickly dye, go out, and be lost in us. Happy is he that can say in a spiritual sense (as it was said of Moses) that after long profession of Religion, 
d Deut 34 7  his sight is not waxed dim, nor his Spiritual force and heat abated.   

CHAP. VIII. Where the Doctrine is applied in the several uses of it.  
Use 1 THis shows us that the profession of Religion, and the exercise of it, is no dull or lazy thing, but a business of the greatest intention of all others in the world, unto which is required the strength and 
e Non est ad magna facilis asc●nsu●; quem sudorem perpetimur cum co●amur ascondere 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 endeavours.  
Again, it shows how much they do deceive themselves, that content themselves with doing duties of Religion out of form, and custom, 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 rank,  
1. The Papists, whose Religion cannot be but joyless and uncomfortable, resting in the work done; who if they can give in such a number and tale of Prayers, undergo such penance, and screw up their outward Devotions to such a height, think all is well, though the heart all this while hath not stirred a foot about the business, nor so much as looked toward the body what it was a doing.  
2. Amongst ourselves we may take in our simple ignorant people, who are full Papists in this; who therefore think they have prayed, because they have been upon their knees; heard the Sermon well, because they have been at Church, etc. and so plod on from day to day, without any sense of the evil, or comfort of the good.  
3. Thus is the Civil man, and carnal Professor deceived; who though he hath more knowledge than the other, and by the benefit of education, good example, or the light of natural conscience, hath more dealings with God, yet hath he his heart as cold, stark, and unstirring as the other; and though he applaud himself in the Mediocrity of his temper, as having found out a 
g Nihil Salvator ●id●lium ama●●●epido● e●●n●. Hieron.  middle way to serve his turn, between strictness and profaneness; yet is it of all others the most dangerous and most loathed by the Lord, who, being of the 
h Rev. 3.16  Laodecean temper, shall certainly be spewed out of God's mouth.  
4. Thus is it with the subtle and close hypocrites of these times, who, like the cold Glow-worms of the night, seem 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 mind and heart, what they do shall be reckoned but as 
i Heb. 9.14  dead works, which have a loathsome savour in the Nostrils of the Almighty. Thus the 
k Rev. 31  Angel, or Minister of the Church of Sardis is said to have a name to live, though he was dead.  
Use 2 This may be for trial and examination of ourselves, what our care and endeavour is in stirring up ourselves in all duties and exercises of piety; How have we answered all that cost and care of God towards us? How do our hearts run and cleave to the Lord in preferring him before all things, 
l Psal. 73.26  satisfied with him alone? How are we for Christ? since the saithful called and chosen are with Christ, 
Revel. 12.7 & 17.14  fight 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 he 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 wisdom was enmity. Do thou seriously weigh what answer thou canst give, as in God's presence, without deceiving thyself, or others, unto that pressing question of our Saviour, 
p Mat. 5 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What singular thing do you?  What do ye more than others? What do you more than the carnal and profane? than the civil, or the hypocritical professor? What do you more for God than these?  
Use 3 How may this smite, as with a mighty scourge of reproof, the very spirits of Gods own people for that sluggish and bedrid disposition that cleaves to our nature? How doth our wonderful guiltiness of the neglect of this duty begirt, and besiege us on every side? Whose heart may not smite him? Whose mind doth not secretly mis-give him, and falls under the thought of his grievous omissions? Whose conscience doth not tell him that he is involved and enwrapped in this spiritual drowsiness and Lethargy? Who may not take up this heavy complaint, There is none that stirreth up himself? and may say, and I am one of them: and so may I say, that speak this; and thou that hearest this. Ah we fools, and slow of heart, we have not put forth ourselves in any proportion answerable to the grace given, or mercies received. Ah! (dear Christian) he that shall look back, and take a serious view of the time of his life since his calling, and shall consider what special opportunities of doing, and receiving good h e hath fore-slowed, how cold and careless he hath been to oppose, or prevent sin in himself or others; what a dead heart he hath had for the most part, in all the duties of God's worship, both in his prayers to him, his praises of him, and his standing for him; how the bowels of his compassions have been locked up from his brethren, whose good he should more have tendered: his slackness and slowness in his christian race, going most an end a snails pace, as though heaven were notworth the coming thither: if any shall (I say) consider his many failings, and gross omissions in althe aggravating circumstances of them, if the tears stand not in his eyes, he hath just cause to complain of he hardness of his heart. Ah if our hearts were searched with lights and tapers, what a deal of luggage and lumber would there be found? what heaps of dross, of cold and sluggish matter would appear to lie deading and damping those few sparks of heat, and little light yet remaining in us? Good Lord! how full are we of ourselves, and of the world? what strange lusts and passions lie yet unmortified in us? which keep down our minds that we cannot lift them up to divine and spiritual things: May it not be said in a spiritual sense of most of our hearts and houses, as the 
q Isa. 47.14  Prophet speaks, there is not a coal to warm it.  
Use 4 How should this humble and ashame us? how should we bewail this wretched luskishness and sluggishness of our spirits, this indisposition, this unactiveness and unzealousnesse, if it were possible, with tears of blood? The godly are wont to esteem of life, not according to that they find in their body, but their soul; when that wants a heavenly disposition to spiritual things, they lament over it as a dead soul, since herein stands the life of it, to be stirring and active in our duties of love and obedience. 
r 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 ourselves in the several relations we stand towards others, whether Magistrate, Minister, Parent, Master of a Family, Friend or Neighbour, etc. and then let us but stand a while and think what good might have been done, which now hath been fore-slowed in our own hearts, in our families, and abroad: if in our first setting out in our Christian race we had thus bestirred ourselves; now that time is past and gone, and spilt like water on the ground, which can no more be gathered up again! What prayers and Sermons have been lost, etc. what sin and evil might have been avoided, what sin might have been restrained by us, the guilt of which now sticks upon us. But more especially should it abase us, and throw us down in ourselves, and make us blush within ourselves, that we have been so vilely wanting to the Lord and his grace, that we have not stirred up ourselves according to the grace given, and abilities bestowed upon us; in that we 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 than he doth with that ability which he hath?   
Quest. But here it may be demanded, Whether a man may do more than he doth with that ability which he hath?  
Answ. 1 For the answering of this question, I shall lay down these several positions:  
First, it is granted that an unregenerate man can do no good Spiritual without grace; 
s Mat. 12.33  the tree must be good before the fruit can be good: As 
t john 15.4.  the branch beareth not fruit but in the Vine, john 15.4.  
Secondly, Yet a natural man may do more than he doth, towards the attainment of a better state, and to the good of other men, they might use means, as Hearing, reading, prayer, as it is an outward action, so giving to the poor, etc.  
Thirdly, a regenerate Christian, as in his first regeneration, he is only passive, God infusing new habits of grace, new qualities into every faculty: so after regeneration he cannot do 
u Rom. 7.15. Gal. 5.17.  all the good he would, nor when he would, nor as he would.  
Fourthly, A regenerate Christian after grace received, standeth in need not only of general aid, 
* It is Gods free grace, his voluntary influence which habituateth and fitteth all 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 habitual fitness to work, yet is able to do nothing without a constant supply and assistance and eoncomitancy of the grace of Christ, exciting, moving, and applying that habitual power unto particular Actions. E. R.  but of supply of new grace, to put forth every spiritual act of grace; partly for the working out of his own salvation, and partly for the more spiritual and lively performance and accomplishment of the work itself. He standeth in need of,  
1. Preparing grace, that whereby God prepared the heart of Titus to receive Paul's exhortation, 2 Cor. 8.17. By this grace the hearts of God's people are prepared to pray, Psal. 10.17.  
2. Exciting, or awakening, or quickening grace: Isa. 30.4. in the latter end of the verse, He wakeneth morning by morning, he wakeneth my ear to hear as the learned. So, Psal. 143.11.  
3. Assisting and strengthening grace, 1 Pet. 5.10.  
4. Enlarging grace, Psal. 119.32.  
5. Directing grace, 2 Thes. 3.5.  
6. Protecting, or preserving grace, keeping off prevailing interruptions, Esay 27.3.  
7. Perfecting grace, 1 Pet. 5.10.  
Fifthly, Though a regenerate Christian cannot by his own abilities excite, or prepare, or enlarge his own heart to any Spiritual duty, yet by the grace he hath received, he may, and aught to use the means which God hath appointed for the stirring up of the heart towards God: for,  
1. He may walk in a conscionable care not to live in any known sin, or after the flesh; for to live after the flesh, deadeth and dulleth the Spirit, Rom. 8.13.  
2. He may abstain from the constant, abundant use of sensual comforts; for such (though lawful) will secretly choke the heart of a Christian, as they did salomon's.  
3. He 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 natural man, in that a natural man can only hear, but not upon a right ground, nor for a right end; but a regenerate Christian, by grace received, may hear in obedience to God's ordinances, and for his edification, seeking and waiting upon God for a blessing, Cant. 3.1.  
4. He may discern the dulness and deadness of his own heart to all spiritual duties, and may 
* Isa. 63.17  complain thereof unto God in prayer, Isa. 63.17.  
Sixtly, for want of the use of these means he may justly be said not to prepare his own heart, 2 Chron. 12.14. not to stir up himself to take hold of God, as in the Text: and so thereby to 
x Ephe. 4.30  grieve the holy spirit of God, 
y 2 Cor. 6.1  and to receive the grace of God in vain, and therefore may justly be reproved hereof, and complained of, as in the Text. Besides this, the constant experience of all the children of God will bear them witness, that there be no sins that lie more heavy upon them, or under which they do more deeply groan and mourn, than their walking unworthy of those precious mercies and graces they have received, 
z Verum, heu mihi, studium ellud meum et zelus (si hoc nomine dignus est) adeo remissus & languidus fuit ut innu mera mihi ad munus meum preclarè fungendum defuisse fatear In Test. Calvini in vita ipsis, p. 102 Quest.  neither growing up in them to that strength, nor employing them to that fruitfulness they might have attained unto.  
But why is it a sin not to stir up ourselves to holy duties, since exciting grace is God's work alone, and he must renew it every morning, else the work will not be done, Isa. 50.4.  
Answ. 1 Answ. Because it is by reason of our sin that God doth not stir us up: as,  
1. Our narrowness of heart and mouth in prayer, Psal. 81.10. Ask liberally and have liberally: prayers are 
a 2 King. 13.17, 18, 19  like arrows of Deliverance, which would be multiplied and enlarged.  
2. Our heedlessness in the use of the Ordinances, Luk. 8.18.  
3. unfruitfulness in the use of grace received, Mat. 25.29.  
4. Unbelief, 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 
b 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  returns upon ourselves, how we cannot stand before this truth, but must lie down as condemned of ourselves, and guilty of this evil, that we have not stirred up ourselves to do that which was in our power to have done, that good (I say) which we ought and might have done.  
Use 5 What remains now but that I should call upon you, and myself, with all the strength of exhortation I may, (and the Lord grant it may be effectual to us all) that we set about this so needful a Christian duty, and that if it be possible we might be drawn off from our dregs and lees, to get above ourselves, and to be heightened in our desires, and practice of all Christian duties, to do them in a more lively, active, and stirring manner: this being like oil to the wheels, and as wind to the sails that sets all going; this indeed is all in all, for what are all our services, but sapless, liveless, and loathsome things without this?  
And first I would bend my speech to such as formerly have been more forward and stirring-hearted, but now are grown more remiss and spiritless: I would speak to such, in the Name of God, as the Lord speaks by the Prophet to his people, 
c jer. 2.5  What iniquity have your fathers found in me, that they are gone from me? What evil have you found in God's ways, that you are grown weary of them? Speak, in the presence of God, what evil have you found in prayer, that you grow so slack in it? You were wont you could have gone to the Lord with much enlargement, and, it may be, with many tears; 
d Psa. 45.1  your tongue was as the pen of a ready Writer; why are you now so narrow-hearted? Why do you so foreslow the duty? 
Siccine putamus orasse jonam? Sic Danielem inter Leones? Sic latr nem in cruces? Hier. speaking thereof cold prayers.  and make so many excuses? and are so loath to come into God's presence? neither is there that struggling against this woeful disposition as formerly. What evil have you found in God's word? the time was when you went with much joy to God's house, and you loved the Bible above all books, and now it can lie a day, & sometimes a week, and you never look into it? 
e job 15.11  Are ●he consolations of God small with you? are the counsels and exhortations of the Scriptures grown weak? Are the Promises of God more dry and withered? Is not God still a hearer of prayers? or is his arm shortened that it cannot save? God forbidden! But doth not the fault lie in yourself, unto whom the world, and other sinful distempers have marred the relish and taste of these Divine counsels and comforts? What evil have you found in the society of God's people? of whose grace and goodness you cannot be but well persuaded; why are you so strange unto them? the time hath been when you have preferred them before all others, and chose them for the only companions of your life, you could have opened your mouth to the edification of others, but now you are like a cursed Cow that will not give down her milk; you can now like well enough of carnal speech, and worldly company, and can sort yourself with such of whose happiness you have no persuasion. Speak, is not this your case? are you not blame-worthy? why then be grieved, and sigh within yourself: and 
f Rev. 2.4, 5  Remember from whence thou art fallen, and repent and do thy first works. Let our Saviour's counsel come seasonably to thee, 
g Rev. 3.2  Be watchful to strengthen the things which remain which are ready to dye rest not in this unprofitable and uncomfortable condition, till thou find thy spirit to revive, and thy care of better things to flourish, and spring again in thee: 
h Heb. 12.12 13.  Lift up thy hands that hang down, and the feeble knees, lest that which be 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 remains hid under the ashes 
i 2 john 8  that thou lose not that which thou hest wrought, but mayest receive a full reward.  
But lest any be discouraged, 
Caution.  we are to know, that this dulness and unstirringnesse of heart, may proceed sometime from  
1. Weakness, faintness, and feebleness of body, whether it beinregard of present sickness, indisposition to health, age, or other bodily infirmities, in which case a good Christian may be feeble in performance of duties the mind most an end following the present temper of the body.  
2. It may proceed from melancholy distempers with which the mind may be overgrown.  
3. Or the party may lie under some violent temptation of Satan, or distress of conscience, which may strangely, for the time, make one dull, mopish, and forgetful.  
4. Or it may proceed from spiritual desertion, when the sense of God's favour, love and wont presence may be departed from him for a time.  
5. Or the outward means of the Word may be taken from them, either wholly, or it may be much eclipsed, which formerly they enjoyed in more plenty and power.  
These, and many such like, may bring a dulness upon the hart in Duties; but if thy wearisomeness in duties, and thy decay in good arise from none of these, but that it hath rooting and foundation in thy own corrupt nature, and is cherished and fomented by the lusts of other things, thoumust take it home to thyself, and know thy case is so much the worse, 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 
k Deut. 32.6  ill requited him.  
Lastly, this exhortation is to be set home upon every one that fears the name of God, be they poor or rich, noble or mean, learned or unlearned, young or old, all need it, and therefore all may hearken to it; for all to kindle and quicken up ourselves, to sharpen and set an edge upon ourselves, to rouse up ourselves, to press forward and go an end with all our might, in all our duties. O what is worthy our care, pains and travel if this be not, to have our spirits quickened and enlivened with stronger incitations to what is required of us, to tug and toil, to labour & 
l Non ad ruborem tantum sed ad sudorem,  sweat in this work, breaking through all difficulties, and bearing up against all oppositions. As the Cock claps his wings to stir up himself to crow, and as a firebrand borne in the wind is the 
m See David's answer when Michall his wife mocked him, 2 S●m. ● 20 21, 22, 23  more enkindled; and as Samson stirred up his strength, when it was told him the Philistines were upon him. As there was more in Samson than in another man, so is there in every true Christian, who being in covenant with God, and having his vows upon him, he goes forth in the strength of these and so long as he 
n Judg. 6 14  goes forth in this might, and cleaves to him that is the strength of Israel, so long no sin shall master him, nor duty be too hard for him; otherwise he shall be weak, and as another man. Hence it is that Solomon saith, 
o 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 
p Gal. 2.20 Rom. 14.23  faith and 
q Deut. 5.29  obedience: much more when he draweth near 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 heart stirred and moved with these principles, which being wanting in every natural man, the heart must needs sink, and flag in his performances. O then that there were such an heart in us as to go this higher way, to get above the ordinary sort, even like the Aegle 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 be aspiring in our thoughts, desires and endeavours, and to get them up to such a pitch, 
Prov. 4.18  by which they might be freed from their dregs and dross.  
And seeing the strength of our minds is the most precious thing we have, we should reserve this for the most excellent duties and businesses, and bestow it upon them. Thus shall we make 
s Fides auget aetatem. Amb  a short life a long one, and thus shalt thou live more in a day, than another doth in seven years, or in all his time: for it is not to be reckoned a life which is measured with days and years; but that which is 
t In brevi vitae spatio tempo●a virtutum multa complevit. Hieron. Ep. ad Fu.  filled with good Actions, with fervent prayers, with walking in an awful fear of God, with denying thyself, and mortifying, thy lusts, with bearing afflictions patiently, with giving good example unto others, to help the distressed and afflicted, to stand on God's side, opposing the sins 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 soul   

CHAP. IX. Showing some motives unto this duty of stirring up ourselves.  
NOw that we might be farther moved and stirred up hereunto (for God knows that great is our dulness; and sloware our apprehensions of these things) let us consider in the general how we are commanded 
u Cor. 11.3, ●. Cor 14.12  earnestly to covet the best gifts and * to study that we may excel; and that it is honourable to be 
x 2 Cor. 9.2  leaders in goodness, to be precedents of piety, provoking others; and that if this stirringness of heart be wanting, all goes but heavily forward. As the 
y Exo. 14.25  Egyptians, who, when their wheels were taken off, drove 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.  
First, look a while, and see what a stirring and busy world it is, 
Consider what a stirring world it is.  how mightily men are put forward, and set a going in their several ways, according to the several projects they drive, and those inward principles by which they work, and by which they walk. The world is as a great Ant, or Emit-hill, where there are multitudes of those busy creatures, carrying and recarrying straws, stubble, or other such luggage, and every one busy in doing something, and intent to add, and bring to the heap: So in this world there is a mighty and general business, an earnest trudging about, a continued solicitousness, plotting, and working upon the face of the earth. See it in a few instances:  
1. The  is busy to fit his sails to every wind, marks what is in grace and fashion with the Times, observes the Motions of great ones, and studies how he may please the most.  
2. The deep and clung-headed Politician, who dwells many times the next door to Atheism, is busy in wheeling about his own ends, is dark in his ways, and usually, like a Boat-man, looks one way, and rows another.  
3. The Ambitious man puts on Absalon's behaviour, is busy 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 busy to draw out the quintessence of all sins and vanities; to suck the sweet out of them, to array himself like a child of Paradise, and to have his part in all the pleasures of nature.  
5. The worldling is busy in telling his money, casting up his accounts, looking in his Almanac, enquiring for a purchase, enlarging his barns, 
Luke 12.18.  always plotting how he may get or save. The Papists are busy to advance the Catholic cause, as they call it, to make Proselytes; busy they are in their Devotions, as the 
z jer. 7.18  Prophet speaks, The Children gather wood and the Fathers kindle the fire & the women knead their dough to make cakes to the Queen of heaven. The Devil is busy, 
a job 1.7  going to and fro in the earth, doing mischief, murdering souls, and filling Hell. All these, and many others, are driven with great force upon their several ways, and are unwearied in them. Thus it is with the men of this world, 
b 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 do? 
c 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 honour, than any in the world should do for themselves, or to promote Satan's kingdom. Let us resolve therefore with the Prophet 
d Mich. 4.5  Micah, All people (saith he) will walk every one in the Name of his Grd, 
Zach. 10.12  and we will walk in the Name of the Lord our God for ever and ever.  
Secondly, let it move us to consider how our blessed Saviour, 
Look upon our Saviour, how he stirred up himself in the great business of our Salvation.  in the great business of our Salvation, stirred up himself, and put forth himself to his 
e Heb. 7.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  uttermost for us; he stirred up all his strength, left nothing undone, bare as much as he could bear, 
f Phillip 2.7. Scipsum exmanivis.  went as low as he could go, down to the grave, even to hell itself in pains and anguish of Spirit, did what possibly he could do, which should fill us with strong desires, and endeavours, to enforce ourselves to our uttermost, for so 
g Quid nos pro Domino tam b●no facere conveniet cum ille pro malis Servis tan●a seceret? Salu.  kind a Redeemer as we have found him to be, to love his person, to prise his merits, to obey his will, to delight in his Ordinances, to love his children, to do what we may to advance his honour and service, to 
h Gen. 3.15  tread hard upon the Devil's head, and to be professed enemies to his kingdom all our days.  
Lastly, this stirringness of heart, 
The certainty and fullness 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 esteem in the Churches of Christ; causing one Christian (of what degree, calling, and condition soever he be) to excel another, and appear higher, even as Saul did amongst the people: so it is attended with certainty and fullness of reward, and that according to the quality of our work; as there hath been more grace in it, more reverence, zeal, fervency, more faith and resting upon God; so shall the 
h 2 Tim. 4.7, 8  reward be more plenteous and abundant. The more faithful service we have done, the more welcome shall we be to him when he calls for us; As a faithful Ambassador is welcomed home by his Prince; and as a Factor, that hath done his master good service in a fare Country, is gladly received by him. O when the faithful soul, being carried on Angels wings, shall first set footing on the glorious pavement of heaven, and the Lord shall say, Welcome my dear and faithful servant, thou hast been a good servant unto me, 
i Mat. 25.23  Enter into the joy of thy Lord; this speech shall be of more infinite refreshing, then if ten thousand worlds, and the glory of them, had been given unto it; for what could be spoken more by the Creator? what could be desired more by the Creature? This their faithfulness also, with how much the more stirringness and advantage to the Lords honour it hath been managed and discharged, by so much the 
k Rev. 3.21  nearer in place it brings us to the Lord; As David's Worthies were admitted to have the nearest place about his person. How many thousands are there of Saints at this day, 
l Rev. 7.9.14 15.  standing before the Throne of God, with Palms in their hands, and Crowns on their heads, who in this world have been the Lords Worthies, who have fought his battles, and lifted up his Name to their uttermost. Speak, O ye blessed souls departed, whether this be not your glory and your joy that you have had your hearts stirred for the Lord; and if you were upon the earth again, whether you would not do, if it were possible, a thousand times more for him, that for such weak services, such poor and imperfect performances, hath rewarded you with the favours and joys of eternity. 
m Rev. 15▪ 3  O who would not fear and serve thee, O Lord, thou King of Saints, & glorify thy name? who makest all thy servants 
n Rev. 1.6  Kings, and afford them everlasting Communion with thyself! It matters not (dear brethren) what we are in this world, how shunned, despised, and 
o 1 Cor. 5.13  made the offscouring of all things; nay, though every one that meets us should spit in our faces, revile, and trample upon us, if by this means any honour might redound to the Name of the Lord; it is enough for us to be happy when we dye, and to be set safe over that 
p Luk. 16.26  gulf that parts Hell & Heaven, and to 
q job 33, 26  see the face of God with joy to all eternity. O Eternity! Eternity! blessed Eternity! this makes abundant amends for all, though we should live here thousands of years, and in them all do and suffer 
r Frederick Danvile, and Francis Rebezies after they had returned from the Torture to their fellows in prison, rejoiced together, & comforted themselves with the meditation of the life to come, and contempt of this world, singing Psalms 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 we with great courage go forth to meet all opportunities? What a spur should this put upon all our endeavours? How should we think ourselves happy that ever we were borne, that the Lord hath done us this honour, as to put us into his service? and that he hath conferred upon sinners and poor worms, such as thou and I are, 
s 1 Cor. 2.9  Such things as neither eye hath seen, ear hath heard, nor have at any time entredento the heart of man to conceive.   

CHAP. X. Showing some Means to attain a stirring heart in duties.  
NOw for our further help and light in so needful a point, I would lay down some few helps and means by which we might the better attain unto this stirringness of heart:  
First, we should endeavour the removing of all those lets and hindrances, 
The removing of all those impediments which damp and dead the heart.  which do any way damp and dead the heart, keep it under, and lay bolts and fetters upon it. Such are,  
1. Idleness, slothfulness, and careless misspending our time, incogitancy, letting the mind drive, as a Boat or Ship that hath none to guide it, but it floats up and down uncertainely; so living without a calling, and the like.  
2. Barrenness, and unfruitfulness in our Christian course.  
3. Lusts, and passions, and such like sinful distempers, which are the sicknesses of the soul, and keep it in a low and weak estate.  
4. Unnecessary sadness, and unchecrefulnesse.  
5. Vain fears of what may befall us in regard of our Christian profession.  
6. The dissuasion of worldlymen, carnal friends, and kindred, which say, Why cannot you content yourself to do as others do, 
Vulgar speeches against the earness●. profession of Religion.  but you must make all the Town and Country to talk of you, in being so strict and precise, in running after Sermons, and in saying as many prayers as would serve two or three besides, there is a reason in all things, and enough is enough. Thus our Saviour's kindred dealt with him, who seeing him wonderful earnest, and painful in Preaching to the people, came to lay hold of him, thinking he had been 
t Mark. 3● 20 21.  beside himself.  
7. Worldly cares, and multitude of worldly business, which 
u Mat. 13.22  chokes the heart.  
8. Sinful pleasures, too much carnal mirth, or abusing of lawful 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 continual dropping, which insensibly cools the lively operations of the Soul: A good man amongst such, is like a sheep amongst the briers, he will come away a loser, do what he can.  
10. Resting in thy present condition, contenting thyself with the beginnings of Grace, and with that measure thou hast.  
11. Discouragements in thyself at thy own weaknesses and inabilities for want of parts and gifts. For this God was angry with Moses, who pleaded his inability to go on God's errand: consider what the Lord said to him, 
x Exo. 44.10  Who hath made man's mouth? or who maketh the dumb or deaf? 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 than he gives.  
Secondly, seek this of God by earnest prayer, 
Earnest prayer to God. jam. 1.19  from whom comes every good and perfect gift. Let thy heart follow the Lord with uncessant requests, leave him not till he answer thee in this great suit of giving thee a stirring heart. jabez, in the 
y 1 Chr. 4.10  first of the Chronicles, makes this prayer to God, saying, O that thou wouldst bless me indeed, and enlarge my coast! and God granted him that which he requested: So do thou say, O that thou wouldst bless me indeed, and enlarge my heart. This is a blessing indeed, if God would be so gracious to thee as to grant thy request. Thus 
z Psal. 143.11 & ●0. 11  David often prayeth, that God would quicken him, and unite his hart to fear the Name of God. 
a Cant. 1.4  Draw me (saith the Church in the Canticles) and we will run after thee. These are the breathe of a faithful soul, and thus shouldst thou do: if thou hadst but one request to make, next to the salvation of thy soul, this, O this should be it, That God would give thee a stirring heart: for without this, heaven itself would not be heaven; and with this, a very dungeon would seem a corner of heaven. In all thy prayers therefore, put up one petition for this, that God would keep this Holy fire upon the hearth of thy heart all thy days.  
Thirdly, we must renew our 
b Ps 119.116  purposes and promises often, 
Often to renew our former promises and purposes.  we must lay more bonds and engagements upon ourselves, more Vows and Resolutions, 
c Ps. 132.2.8 Psa. 137, 5, 6  and charge ourselves with them, and to do it solemnly with Prayer and Fasting if need require, to bind ourselves, the more strongly to our duties: even that we will stand on the Lord's side, and give up ourselves more for the public good; and for this end we should often commune and reason with our own hearts, chiding and reproaching ourselves for our dulness, and dejection of Spirit. Why art thou cast down, O my soul (saith 
d Psa. 42.5, 6  David;) As if he should have said, O my God, I do lie down overthrown in the strength of my mind, and I am ashamed of myself for it: My soul hope thou in God, I will yet praise him more, I will remember him, and all his promises and mercies, and cleave unto them with more faith, and greater confidence than ever yet I have done.  
Fourthly, we should often set before us the examples of God's Saints and servants, 
To set before us the examples of God's servants, who have exceeded this way  who have exceeded the common measure in their zeal and earnestness. As the Apostle saith of the 
e 1 Thes. ●. 7 2 Thes. 1.3, 4  Thessalonians, That they were patterns to all them which believed in Macedonia and Achaia, and propounds them in their rare faith and patience with glorying. 
f Luk. 7.44  Seest thou this Woman (saith our Saviour to Simon) compare her love to me with thine, and be ashamed. So also let us look upon such who are now living, who excel in this grace; prise them highly, rejoice in their society, resort unto them as to the 
g Psal. 16.2  most excellent upon the earth. When we want fire, we use to go to our neighbours, and to light our Candle at another's flame. Seek them out, though it cost thee much travel and pains, they will abundantly recompense all thy labour. 
h Luk. 24.32  Did not our hearts burn within us, say the two Disciples when they traveled 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 do the sparks fly abroad? and how are our cold and dull hearts quickened and inflamed thereby? How do Gods servants many times part from each other, blessing God in their hearts, that ever they saw the faces, or heard the voices each of other, having got such courage and strength one by another.  
Lastly, the careful and frequent exercise of that grace we have in any kind, 
The frequent exercise of that grace we have.  helps much to stir 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 grows. The more we lay forth ourselves, dress, and tend to every grace and gift bestowed, the greater is the increase and fruit of them. 
Simile.  As it is in a tree planted, and plashed against a wall, the more it is spread, and laid forth in the branches, even to the least twig, the more warmth and vigour it gets from the Sunbeams, 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 seal by chafing it; so 
i Quomodo sine exercitio doctrinae, aut sine usu profectus? Res omnis proprius ac domesticis exercitiis augetur. Amb. offic. 1. cap. 5.  exercise of grace helps to warm and kindle the heart, and makes it fit for many Divine and heavenly impressions to be put upon it. Thus fervent prayer kindles the heart, increaseth that grace by the often exercise of it, stirs up other graces in us, and shakes off all heaviness and drowsiness of soul. 
k Exo. 24.39  When Moses had been long with God in the holy Mount, there was a brightness and shining put upon his face. So our conversing much with God by prayer puts a greater light, and brightness upon the soul.  
Thus he that edifies another, edifies himself, and whilst he is imparting what grace he hath to others, it grows in his own heart, as the 
l Mat. 14.19.20.  bread did in the Disciples hands, whilst they were distributing it to the poor hungry people. The more also we put forth the fruits of Christian love towards others? the more loving it makes us; by giving we become more liberal, and by showing mercy on the distressed, more pitiful; besides that great comfort and refreshing of heart which follows upon well-doing.   
FINIS.