CHRIST'S Counsel to his languishing Church of SARDIS. OR, The dying or decaying Christian, with the means and helps of his recovery and strengthening. BY OBADIAH SEDGWICKE, B. of D. late Preacher to the Inhabitants of S. Mildred's Bredstreet, London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1. 6. Frustra velociter currit, qui prius quam ad metas venerit deficit, Greg. mor. l. 2. c. 40. LONDON, Printed by T. B. for L. FAWN, and S. GELLIBRAND, at the brazen Serpent in S. Paul's Churchyard, 1640. To the right Worshipful, Captain Nicholas Crispe Esquire, and Mistress Anne Crispe his pious consort, To Master Samuel Crispe, and Mistress Katherine his virtuous wife, with all the rest of the Parishioners, my loving friends, the Inhabitants in Saint Mildred's, Bredstreet. My dear and worthy friends, SAint Bernard with a very apt phrase, answered a special friend of his, challenging of him in the strains of affection, thus, O scrutans renes et corda Deus, etc. quòd diligam illum ex dono tuo & suo merito, tu scis & ego sentio, quatenus autem diligam, tu scis, ego nescio, (that is) Oh Lord, thou who knowest and searchest the inmost closerts of the heart, that I love my friend, thou knowest it, and I know it: how much I love him thou dost know, but I do not know. The same I apply to myself and all of you; if suspecting my affection to you, because of my departing from you, Lord, thou who knowest all things, thou knowest that I love them, and I know it, how much thou only knowest, but I cannot express. You were a people (of all that hitherto I have lived with, and of all that ever I preached unto) of the most general union with yourselves, and of the most liberal and unwearied affection to your Minister; the main scruple many times to me, was, lest divers of you should outstretch your measures. All the respects which you owed and showed to my Ministry, and all the encouragements which you heaped on myself, I do now the second time publicly acknowledge: and as my thankfulness presents itself to you all, so in special manner to you, much honoured Captain, and your worthy wife, by whose good opinion and affection I was (through God's mercy) brought unto that place: you have so advanced your favours both to myself and some friends of mine, that I do most gladly embrace this present occasion of public testimony and acknowledgement; not that it is sufficient to clear all accounts, but only that you may know, kindnesses long since given, are never lost in a thankful breast. My desire for you all is, that ye may be saved, and my desire to you all is, that ye would seriously answer the many precious and heavenly opportunities of God's grace; it is not only a vanity, but a danger, a danger both extreme and sure, to dally with our souls: God hath sown much seed by many of his servants among you, and believe me, he expects an harvest, we cannot answer great means with great sinfulness or little goodness. To whom any thing is given, of them something is required, (even the man of one talon was made accountable) but to whom much is given, of them much shall be required. My dear friends if ye be wise, be wise for yourselves, be good indeed. You honour our ministry, and provide well for your own eternal good; when you go into an holy way, and go on in that way, the sight is incongruous, and the account will be sad, when Ministers doctrines are very heavenly, and people's conversation are very earthly and sinful; a melting heaven and a hardened earth meet ill. At length let us see our sermons and pains in your lives; we preach and die, and men hear and die; we preach out our health, our strength, our lives; Oh that our hearers would take pity on us, and mend their hearts and ways. If we boast that our means are greater than others, we must tremble also to think if our accounts, before God should prove worse than others. Therefore for your parts, as you have begun, so with all alacrity and industry, continue and persevere. Our life is short, duties many, work daily, and reward sure and enough. An eternity with God should make us good, and keep us doing, and hold us faithful, and make us fruitful. To the everlasting arms of his protection, and to the perpetual influences of his grace and mercy in Christ, he commends you all, who is, to you all, Your much obliged and affectionate friend, OBADIAH SEDGWICKE. To the Reader. IF thou expectest in this Treatise what is curious and branched over with art, spare thine eye any further travel, it is not here▪ divine doctrines serve rather for the stomach then the palate. In preaching these Sermons, I followed Saint Cyprians directions to Donatus, to make choice not of Diserta, but Fortia, I looked very little at harmony which might take the ear, but most of all at energy, which might reach the conscience. I know well that there is a lawful and seasonable use of learning, I am not of his mind who would have Preachers study no book but the Bible; only this, Ministers (if I mistake not) must consider their auditors, and then and there, use their choicer learning, when and where it may not amaze, but profit; when all is summed up, this will be found the most comfortable truth, no Preacher is so learned, as he who can save souls. And now if thou pleasest, read the work, and receive this counsel from me; above all, strive for spiritual life (it is thy greatest honour to be good) and when thou hast obtained it, take heed of dying, the dead man and the dying Christian, are two sad sights; it is woeful either to be a brand falling into hell, or to be a star falling down from heaven: the rising sun is more and more beautiful, but the waning moon is more full of spots and darkness: though all may not be lost, yet his shipwracks are high who hath lost much in his jewels, and almost all in his comforts: no more but this, keep heavenly things as thou wouldst keep heaven itself. Thine in any spiritual furtherance, OBADIAH SEDGWICKE. CHRIST'S COUNSELL to His languishing CHURCH. REVEL. 3. 2, 3 verses. Be watchful and strengthen the things that remain, which are ready to die, for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast and repent, etc. THe author of this Book was JESUS CHRIST; the penman was john the Apostle, the matter of it, is generally mysterious; the persons whom it concerns are the seven Churches in Asia, but the scope of it extends to all the Churches, succeeding the Apostles to the end of the world. Ephesus (the first of these Churches) is taxed for apostasy; Smyrna (the second of them) is encouraged to constancy; Pergamus & Thyatira (the third and fourth of them) are charged for permission of some idolatry; Sardis (the fifth of them) is deeply questioned for hypocrisy; Philadelphia (the sixth of them) is commended for fidelity, and Laodicea (the last of them) is condemned for neutrality or indifferency. In this Epistle to Sardis, you have, 1 An inscription: 1. To whom? unto the Angel of the Church in Sardis. 2 From whom? He that hath the seven spirits (▪) Christ, who hath manifold abundance of spiritual gifts and graces in his own disposing, and imparts them by his spirit. 2 A description of that Angel and Church; what they were, 1 In semblance; Thou hast a name that thou livest, q. d. so thou boastest, and so others imagine that thou an furnished with vitals for doctrine and discipline. 2 In substance; but thou art dead, q. d. there is no such matter, thy Gold is but Tin, and thy piety but formality: the powers of truth and grace were extremely fainting & languishing, and as it were expiring. 3 A direction of them what to do, the which direction is, 1 General, Be watchful or awake: no reformation without diligent and serious consideration. 2 Special, where, 1 The matter of it, Strengthen the things which remain, that are ready to die 2 The equity of it, for I have not found thy works perfect before God. 3 The manner of performance of this direction expressed in two particulars. 1 In remembrance of the good truths, or rather of the manner how they once received and heard them, amplified with a special exhortation to hold them fast, 2 In repentance of all evil, especially of their hypocrisy and languor, (And repent.) The matter is so large which might be insisted on, as that I know not well where to pitch, I shall only be able (as reapers do in the full field) to cut down many particulars, and leave the binding of them up to some one more skilful harvest man: take them thus. 1 That people living under evangelical teaching, may yet be but in a decaying and dying condition (the things that be ready to die.) 2 That spirituals are to be succoured and strengthened if once they grow languishing and dying, (strengthen the things that, etc.) 3 That the estate, though visibly fair to the eyes of men, yet it may be really imperfect in the eyes of God, [I have not found thy works perfect before God.] 4 A right remembrance and retention of original truths, are the way to revive a dying christian, to fetch him again. [Remember therefore, etc.] 6 Spiritual decay do require spiritual repentings: [and repent.] I begin with the first of these, viz. Doct. That people living under evangelical teaching, may yet be but in a dying condition: for the opening of this assertion, premise with me these particulars. Three things premised. 1 There are three sorts of people who may live under the preaching of the word. 1 Some manifestly profane, who are stark dead, there is neither the substance, nor the semblance of any heavenly life in them. 2 Others are cunningly hypocritical, whose leaf of profession seems to live, but secret core of corruption convinceth that they are dead. 3 A third sort is of such as are vitally good, there is a spiritual life truly implanted in them, and a profession in some measure answerable thereunto. The proposition I understand even of this latter sort, that even these may be in a dying condition. a This dying disposition properly consists in a manifest decay of spiritual principles; for look as when a man is dying in a natural way, the vital principles of Calidum and Humidum are notoriously impaired; so when a Christian is dying in a spiritual way, those principles of heavenly life within him, are exceedingly sinking and failing, and decaying: there is not that strength, nor that activity, nor that assiduity in the spirit or heart of man, as formerly, Simile. but he works man, as formerly, but he works weakly (like a dying pulse) and cum laesis facultatibus, as a man goes with lame legs, and a sickly body, so he walks with wounded principles and a languishing pining soul. 3 But if you will have the point in a more ample manner, then know that a Christian may be dying partly, 1 In profession, his very A Christian may be dying in seven things. leaves may whither; that visible forwardness of zeal and diligence, that wont presence of his at the ordinances, they may admit of an extreme sluggishness and remissness; he may grow a stranger to God. 2 In conversation: His hand may shrivel and disflourish: that former association of himself with the people of God, may now be no delight, and profitable discourses of heaven and of holiness, may now be much laid aside, there may now drop no such waters from his fountain, and very little good from his society: his candle may burn darkly, and with a very imperfect and losing light. 3 In affection, that flame of love and sea of desires, and Eden of delight, may like a great fire be reduced to a few coals and cinders: Christ puts the Ephesians in mind of their first love that it was left, Revelat. 2. 4. Revel. 2. 4. though not absolutely for nature, yet eminently for measure, and S. Paul upbraideth the Galathians for that strange coolness in their affections to his person and ministry, whereas at the first, their zeal was so forward, as that their very eyes Gal. 4. 15. were at his service. Gal. 4. 15 4 In duties which may now be chopped off by intermission, or wrought out with voluntary distractions, either none, or rugged, done with a kind of formality, coldly, chilly, carelessly. Heretofore no time was too long, no diversion sufficiently excusable, no praying satisfying without lamenting compunctions and groan of spirit, or without some more fervent violence and wrestling with God. But now this and other duties are like a pulse hardly felt; words suffice, and almost an opus operatum is enough. 5 In judgement, that whereas formerly the mind and understanding were Simile. (like the Needle looking to the Polestarre) with much admiration and delectation taken up with the meditations of God and Christ, and divine truths and ways. Now vain objects are doted upon poor, inferior, transitory delights and profits, take up the lodging, and so fill the soul, that it becomes almost a stranger to holy contemplations and meditations. It hath almost lost the relish of the studious thoughts of God, or Christ, or salvation. 6 In gifts or parts, which through too much indulgence to carnal ease or affectation of worldly greatness or defect of fit employment, may like a sharp sword, grow rusty, or like standing waters in a pool, be almost drawn dry and empty. 7 But which is the mainest and worst of all, the Christian may be dying in his very graces; as the health of man may admit of eclipses, and the very life of man may admit of sownings and faintings, Simile. so the very graces in a Christian may be much checked and wounded, and impaired in their ancient degrees and acts. Partly through want of exercise, partly by not administering succour & strength unto them by a constant application of the ordinances, partly by harkening unto some sinful temptations. So that now repentance may become more difficult and unable, and godly sorrow can scarce be discerned for that extreme hardness of heart, and faith can scarce find the way, or make any use of Christ, and the promises, but the gates of unbelief seem to possess the soul. Yea, the fear of God may now not so restrain and awe, and the love of God may not so prevail and excite, as they have done in former times. Object. But you will demand what may be the causes of this dying condition? Sol. I conjecture these. 1 Simile. Some deadly corruption which hath seized upon their spirits: if poison get into the body, it works upon the spirits, and so weakens and endangers life. The people of God are sometimes tasting of poison, they are tampering with unsound doctrines, which as they do infect the judgement, so they do abate their spiritual principles and abilities. The Apostle was afraid that he had lost his labour, and spent himself in vain to those of Galatia, that they were even leaving their hold in Christ, and what was the cause of it? Surely some false Apostles had leavened them with error about circumcision, and the observation of the law. When the judgement is corrupted with any error, than truths are not of that power with the soul, & where truth looseth in authority, there grace will lose in its strength and efficacy. 2 Some deadly wound is given unto them; you know that a man may die, not only by a draught of poison, but Simile. likewise by the cut of a sword, which divides the parts, and let's out the blood that carries and preserves the life of man. There are things which do fight against the soul, 1 Pet. 2. 11. 1 Pet. 2. 11. and not only fight against it, but wound it; nay not the soul and conscience only, but likewise our very graces. Sinnings do not only prove a troublesome wound to the conscience, but likewise a kill and dying wound to our graces; if any thing in the world extinguisheth or abateth our graces, they are our sinnings, which are to graces as water to the fire. But now even the people of God do many times harken to some base lusts and viler commissions (as you know in David and others) and when sin hath got any favour in the judgement or affection, it is like a disease which will not off without a manifest breach of health and strength; Simile. sin Iames our graces. 3 Some deadly neglect; Simile. if the soul grow negligent, it will quickly grow dying, as you shall see that inordinate abstinence and neglect of food brings a man quickly into a consumption: so when the people of God through spiritual pride, shall grow careless of vital assistances, that they keep not so close to the word of life, nor to the Sacraments of life, nor to the great principle of life by an earnest and constant communion in prayer, no marvel if they grow dying persons. It is with us in respect of God, as it is with the plants in respect of the sun, which live or die, flourish or decay upon their conjunction (if I may so speak) and Grace is not a life and strength itself. Minuit supra vires alimenti penuria, said Fernelius, l. 1 de morb. causis. nearness with its heat. So our souls, yea and our graces live by that conjunction which they have with God; if we keep not to him close and near, but draw off, what do we but draw off from the principle of our being and conservation? 4 Inconsiderate toleration of particular evils; not a timely expurgation of them. Simile. You know that if peccanthumours redound in the body, and be not considered of, and purged out in time, they may of ordinary distempers, turn into deadly diseases, and so it is with particular corruptions (admit they be such as we are pleased favourably to call infirmities) or any other sins, if they be not quickly expelled and reform, they may bring us near the gates of death: one sin may bring on another, or the same sin may steal unto a strange degree of strength, so that a person (unawares) is languished extremely, and whence comes this? not only from an inconsiderate admission of sins, but also from an untimely correction of sin. The soul should presently have physicked itself with, first a right apprehension of the greatness of the evil in the beginning: secondly, speedy humiliation before the Lord: thirdly, fervent supplication for mercy, and more strength: fourthly, resolute reformation and abandoning of it. But the neglect of these hath brought the soul into a spiritual languor, and perhaps into a deep consumption of graces. 5 Defect of frequent examinations: though at our original and first conviction of sin, and a sinful condition, we are very tender and circumspect, and ever and anon feared, and overlooked our spiritual conditions, whereby we found singular additions to our graces, yet after a while, after Christians have got over the pangs of the first birth, and have procured more peace and comfort, (as if a gracious soul would thrive of itself) they are generally apt to keep on the course of obedience, but think it superfluous, at least not so necessary, often to search, and view, and fannow themselves. And what now befalls them? surely two great evils, viz. that the estate and operation, and acts of sin, are not so strictly eyed: secondly, that the estate of their graces is not so well known and guarded against special motions and temptations, whereupon it often falls out that the poor soul is reduced to great straits and leanness, the man cannot pray as heretofore, nor find that love to God and Christ as heretofore, nor have that delight in the ordinances, nor do that good in society, nor receive that profit, nor feel that mournfulnesse of spirit as heretofore: why? he did let and suffer his spiritual estate to run on at hazards, and the less searching of heart, the less strength of grace always. 6 Defect of solemn humiliations in extraordinary fasting and prayer. Those means which beget our graces, are likewise ordained to preserve them, and as the use of singular means confers more power and life to our graces, so a cessation in the use of them, proves an exceeding decay unto them: it is as if you should take away the pillars from the house, or the rain from the earth. Now this is certain, that extraordinary times of fasting and prayer, they have been blest with power from heaven to make the strongest temptation and corruption to fly, no sin is able to stand before them: and so likewise they have been blest with an answer of singular enlargement & addition to our spiritual estate: oh how cheerfully, how tenderfully, how much more fully and fruitfully is thy soul enabled after those duties rightly performed? but Christians grow very strangers to these solemn duties, either totally omitting of them, or slubberlie performance of them, and therefore they get not that strength over spiritual corruptions, nor that fruitful supply to their graces, and consequently slip into dangerous languish and decay. 7 Inactivity in our places and relations, is another cause of spiritual languishing and decaying. Simile. A lazy Christian will quickly prove a dying Christian: the Physicians do observe, that as too violent exercise overthroweth health, so likewise too much rest may cause extreme sickness, because therein the superfluous humours are not carried or breathed away, and the spirits and natural heat are not stirred up to perform their proper functions. It is even so with Christians, in respect of their graces; if they let them lie still and dead, they will quickly grow weak and dying; though their life be an implanted by an operation of God's spirit, yet it is preserved by an operation of our spirits; therefore grace is compared to fire which must be stirred up and blown: He who will not use grace, will quickly lose it, or decay in it. But Christians many times employ not their graces, they do not any good with them, they do not stir up their hearts to believe, to lay hold on God, to call upon him, to walk before him, they do not lay their knowledge, their zeal, their love, etc. in their particular relations; but live together, and do no good together, meet together, and provoke not one another unto further holiness. 8 Lastly, all perturbations or excess in passions, cause a languishing, V Fernel. l, 1. de morb, causis cap, 18, p. 198. and therefore they observe in nature, that immoderate fear, or grief, or anger, or joy, or agony (which consists of anger and fear) or desire or care; all these, or any of these by their immoderation, do check the spirit & natural heat, immarcescere spiritus & calorem, and consequently diminish health and strength. And surely so it is in the spiritual condition; all inordinate affections are the empayrers of grace, whether it be desires of the world, or delights in it, or fears of men, or grief for losses, etc. but I cannot now enlarge. Use. I now come to the application of this point, which shall be in the first place, to reflect upon our own hearts, to see in what condition our spiritual condition is; whether we be not Sardians, yea or not, either having a name only, but are totally dead; or if we do live, whether that life of ours be not grown so weak, that we are almost dying. Reasons to move you to search your hearts in this particular, are these. 1 Many among you (who Three things. profess and have a name, and I hope, the truth also of grace) do not get on, you do not make progress, you have not advanced yourselves in your spiritual condition. Though the Lord hath given you plentiful and rich means, yet what you were many years ago, the same you are now: a man may say of you, as we do of our friends, whom we see perhaps once in ten years, that they look, and are just as we found and left them then. So many of you, after many years preaching and hearing, are just as you were, have not attained to any further perfection in holiness. Now it is an ill symptom, this; for a staying heart is seldom otherwise then a decaying heart. Creation, though perfect at once, yet it is not so with sanctification; the old saying is, Non progredi est regredi, grace is either getting or losing, Simile. like a river, either fuller or lesser, or like an oak, growing or dying. 2 Many persons express palpable decay; all who know them, can see and say, how strangely they are altered; they are scarcely known now to be Christians, but by the judgement of the most favourable charity, who formerly have been very forward even to exemplarity. The judgements of men are so altered with fond opinions, their strictness of conversation is so strangely slacked into that which they themselves were wont to call a licentiousness of walking, there is such a dumbness grown in their families, and withal there is such a chillness come upon their affections; oh where is that thy former zeal, and love, and joy, and pity, and brokenness of heart, and flames for Christ, and desires of strength and assurance, and circumspection to please thy God? 3 Though we be not dead Christians; yet if we be dying Christians, it makes our condition very evil, and very sad. 1 Very evil, no man can Evil. 1 Causally. decay in good, but by something that is bad; it is always some sinful evil, which makes us to whither in spiritual good. And then it is a thing very 2 Formally, evil in itself; if it be a sin not to thrive in grace, it must be a greater sin to be dying in grace. And then it occasions much 3 Eventually. sin, for it were a wonder to see a man dying in grace, and not withal, living in sin; however, believe it, that sins will live the more strongly in thee, by how much the more weakly grace doth live in thee; when natural heat grows low, then do diseases multiply and grow high, if that which should keep down sin, be kept down by sinning, how exceedingly sinful mayest thou prove? 2 Very sad: the Christian condition is excessively perplexed and prejudiced by it, v. gr. 1 There is an extenuation of 7 Effects of it. our chiefest excellencies: Simile. our gold is now clipped and washed: Beloved, we have not more real excellencies here on earth, then gracious and holy qualities. If the naked soul be more worth than a whole world, what is grace, the which highly elevates and advanceth the soul? But even our graces (in a decaying condition) are drooping and pining: for a man to have a finger withering is nothing to that as to have his heart consuming: to behold a candle put out, what is that, to behold the Sun growing dim or purblind? When graces decay, then that To lose an house, a friend, etc. but which is as the heart to the members, or as the Sun to the earth, or as the soul to the body, a vital spring, decayeth: as she said about the taking away of the Ark, that we may say of diminution in grace. Now the glory is departing from Israel, now thy honour is lying in the dust; the less good thou growest, the more vile thou becommest, it is as if thy fair hand should become leprous, or thy sun set at noon day. 2 It is a depression of our heavenly strength; when Sampsons' hair was off, he was then as other men; he lost his hair, and lost his strength too. Simile. When the fountains are low, and roots weak, than the streams prove thin, and branches grow almost fruitless, for these are the principles of being, and of assistance unto them. Our graces are a kind of Springs to our gracious abilities; when we be less good, we shall always do the less good, and the more evil. Thy wheels will move slowly, and thy feet (like those of a sick man) will move staggeringly and wearily; there will be much a do to do a little good: thy services will be like the thin rays of gold, which can hardly be discerned for the multitude of ashes and dross. Now this is a sad thing, when at the most, it is the most that a man can do to believe, or to grieve for sin, or to love God and fear him, or to pray unto him, whereas heretofore he was able to believe and rejoice, to mourn and lament, etc. 3 A damp upon our communions with GOD; there is a double communion. One is direct, which is our active communion with God, another is reflexive, which is God's gracious communion with us: now by a dying in our spiritual conditions, there ariseth a cloud and a damp upon this reciprocal communion. We cannot so behave ourselves to God, and God will not so behave himself to us, as in former days. Note. 1 For our communion with God, it will grow more strange, less confident, and more gainlesse, small for heart, lesser for trust, and least of all for benefit and success. 2 For God's communion with us, it will be eclipsed both in the effective and assisting part of it, as also in the affective and comforting part of it: he will not give thee his hand or his eye as formerly; David found (upon his great decay) not only a cloud in God's face, but also a strangeness in God's spirit, Psal. 51. Psal. 5●. 12. We do by our notorious decaying, debar ourselves of much help from God, and of all manifesting favour for the present. Desertion is ever the consequent of decaying. 4 A vexation and restlessness in the conscience; when we take our leave of grace, we must take our leave of peace and comfort. A dead man (many times) rests in peace, but a dying Christian is never without trouble; the remaining grace serves most to trouble us for our decay in grace. Spiritual comfort usually attends us, either upon great griefs for sin, or upon great progresses in duties. And spiritual troubles usually follow us, either upon great adventurings in sin, or upon great remissions in holiness; for conscience will trouble us as well for losing what is good, as for committing what is evil. 5 A great silence in heaven: the decaying Christian shall either hear of much displeasure from God, or little and no good from him. The ordinances (to which he now more perfunctorily applies himself) shall either be dumb and speak no encouragement, or bitter, and speak no strength or peace. His prayers (which now are more cold and formal) shall either have no answer, or else the answer is more fear and trouble in spirit; God seems to have no mind to speak unto that man, who now hath scarce any mind to speak unto his God. 6 A strange suspicion of the reality of a spiritual condition; if grace be often put in dispute when the Christian cannot perceive it to thrive, how much more questionable will it be, when the same Christian perceiveth it to abate and decay, (usually it must be more than mere grace which must assure us of grace) forasmuch as nothing resembles hypocrisy more than to be formal in our duties, and with it to be withering in our dispositions. A dying Christian looks very like to a dead hypocrite. 7 To all these may be added other evils, as horrid temptations, external miseries, fears of death, etc. but I may not insist on every thing. Q But here it is demanded, how may we know whether we be in a dying condition or not. A. I know no better way to discern this, then by a just comparison of things present with things past, as also by a faithful observation of our own spirits and graces: thus then, 1 Look, first, upon your judgement and mindings, 2 upon your wills and affections, 3 upon your hearts and consciences, 4 upon your worship and services, 5 upon your ways and conversations, so may you discern whether you be dying or not. 1 For your judgements and minds, formerly in these there were strong endeavours to know the truths of God, and to search out the mysteries of salvation, and admirable appretiations of holiness and God's favour, and sweet meditations on the will of God; the mind was eminently taken up with God and Christ, and grace and obedience and heaven. Is it so now? or rather do not worldly things seem great in our eyes, are not our mindings more for inferior good, then for spiritual good? divine studies, are they not rare, and poor, and transient glance? where is that study to know God, or to see his favour in Christ unto thee? where is that reverend regard of the truths of God? where is that diligence to know the estate of thy soul? where is that sweet delight thou tookest once to know jesus Christ as thine? 2 For your wills and affections: time was, that thy will was a flexible will, easy to obedience, submissive to the divine will, cheerful in the duties of godliness, much closing with divine promises, ravished with love to Christ, fearful to offend, careful to please, desirous of nothing more than God's loving kindness, strictly hating all evil, joyful in this alone, that God was thy portion; floods of tears swelled thy grief, heavenly delights satisfied thy soul, mercies were blest, threaten feared, etc. If in stead of these, thy will grows weary and surly, hard to be persuaded, often clattering with the divine will, impatient of strict obedience, indifferent to please, slow to hearken to the counsels of God, and the mercies of God, and the threats of God are of small efficacy; sin is not so watched and loathed, God alone is not so delightful and sufficient, thy heart grows more insensible of sin, and hardly mournful; thy delights are less in heavenly things. Ah now, how is the mighty fallen, how is the noble plant degenerated? etc. 3 For your hearts and consciences, compare them now with what formerly they were; how quick was conscience to direct, how apt was conscience to check, how tender was conscience to offend? how unquiet was conscience till peace was made, how exact was conscience to obey? Is it so now? thou canst sin; and conscience strikes not; God strikes thee, but conscience strikes thee, not; conscience strikes thee, and thou carest not; conscience is grown sleepy and drowsy, almost dead and scared; thou canst omit duties, or perform them carelessly, slip and fall, and lie; and either conscience saith nothing, or thou reformest nothing. 4 And for thy worship and service of God, how precious were the ordinances unto thee, how delightful? thou hadst rather have spent a day with them, than a hundred days in other employments: what secret impressions made the power of them upon thy heart, what griefs, what joys, what degrees of persuasion, what expectations of hope, what furtherance unto holy duties, what conflictings with, and conquests over sin and temptations, what more serious care and diligence to walk with God. Oh why is it, whence is it, that now it is not as once it was? there is not that connaturalness as formerly, the word works not on thee as formerly, the Sacrament works not on thee as formerly: the word of threatening reveals wrath, and thou tremblest not; the word of promise reveals goodness, and thou lovest it not; fidelity, and thou believest it not: the Sacrament opens the blood of a Saviour, and thou thirstest not, thou rejoycest not; thou art grown dull under all, and bar ren after all; thy dead heart argueth that thou art a dying soul. 5 The same may be said for our conversation and ways, if they be now dead in respect of sinfulness, or dead in respect of unprofitableness, that we are now become as the Heath that brings forth nothing, or as the Briar which brings forth thorns, that we turn all religion into a discourse or censure, or dispute; we can eat and drink, and talk, and sin: how have the shadows of death covered us? how chill and languishing are our graces turned? Well, seriously consider of these things (you who hear me this day) and look to it that you be not a dying people: more fearful would your condition be, than the condition of others: for, first, you have more enlivening means then any people on the earth; no City like unto you for public offers, or for private opportunities; ye are even exalted unto heaven in the abundance and choice of spiritual helps, and therefore your decay would have more in the account then other men's; the more means of strength and life (accidentally) make dying diseases to be the more deadly. 2 We cannot but approve your flocking to the word and service of God in season and out of season, as if you would take the kingdom of heaven by force; if now under so fair a complexion you should be in a consumption, that the vitals of godliness should slack and pine away in your hearts and private walkings, this dissonancy would be not only shameful to your profession, but also uncomfortable to your conscience. 2 Again, another way persons may discern whether they be dying and decaying. By an observation of the acts or operations of their graces; as if they be faint and more inconstant: Simile. you see that the root is less able, when but a little fruit appears on the tree, and that the Spring is fallen when the streams scarce run, which yet were wont to flow; when graces are scarce active, or are uneven in their general actings, surely there is some spiritual languor in thee. O Christian, thy faith doth not commit things to God as heretofore, and thy love is not so settled on Christ as heretofore, and thy patience cannot bear in any measure as heretofore, and thy sorrow is dry, and thy zeal is cooled, etc. Simile. If thy eye cannot see so well, but grows darker, and thy foot cannot go so well, but grows lamer, and thy shoulders cannot bear so well, but grow weaker, it is an argument that natural vigour is decayed. The same may be said for our spiritual condition, if graces exert not themselves in a former vigour, etc. Note. I pray you to observe that graces are given unto us for three ends and uses. 1 To be inclining principles to gracious or holy acts. 2 To be enlarging principles to pious performances. 3 To be cleansing & opposing principles of sinful corruptions. 1 They are inclining principles to gracious acts: the nature of man without grace, is like a dead man, who hath no disposition to walk, but when grace comes into the soul, it doth enliven it, and enable it, and incline or dispose it unto holy operations, to mind, to will, to desire, to do heavenly works, as you see in Saint Paul, when converted, that renewing grace inclined him quite to another way, and to other acts, to pray, to preach Christ, etc. Now where is that ancient disposition in thee unto good duties? whence is that wonderful unwilling esse and untowardliness of spirit in thee? how comes it to pass, that if thou dost serve the Lord, it is as if it were of constraint, there is a kind of averseness and hanging bacl; thou dost not mind him in any measure, and his law is not in thy heart. 2 Again, they are enlarging principles, they do not only enable a man to good performances for the matter, but also for the manner; they make us a willing people in the day of our offerings, and to delight to do the will of God, and to be glad in going to the house of the Lord. But now there is not that relish of godliness, there is not delightfulness of service, there is not that liberty and alacrity of spirit; thou art become a dull and heavy Christian, as if there were not that suitableness 'twi●t thy heart and holy duties, thou art grown very slothful and careless, and negligent in thy work. 3 Lastly, they are cleansing and opposing principles of corruptions, therefore compared to water which washeth out the spots, and to fire which fetcheth off the rust; and as our corrupt flesh is said to lust against the spirit, so the renewed spirit is said to lust against the flesh, and they are contrary one to the other, still in opposition and conflict. And so the time hath been, that thou hast found it, that grace did humble and cleanse thy heart from the love of sin, and raised tender fear about it, and singular hatred and opposition of it; yea, the very thoughts of sin were an heavy burden to thee; how often (by reason of the rebellion in nature) hast thou cried out with Saint Paul, O wretched man that I am, who shall deliver me, etc. Is it thus now, why is it not thus now? is sin quite subdued, or thinkest thou that grace and sin will ever be at truce? nay, but why dost thou suffer those contemplative evils to lodge in thy mind, or those delightful imaginations to tickle and invegle thy affections? nay, how darest thou to be tampering with acts, if not sinful, yet doubtful, and as like sins as can be, and which occasion sin? yea, and sins prevail much on thee, as pride, vanity, etc. and under all this thy heart smites thee not, restrains thee not; the time hath been, thou durst not have been or done this for a world, etc. Object. But if the case be so (may some tender conscience reply) than I fear my estate is not right, for I never had so much ado with a sinful nature all my life, as of late, days, and if the greater power of sin shows the more weakened estate of grace, I am then the person in a dying condition. Sol. To this I answer briefly. 1 You must distinguish betwixt the turbulence of sin, and the prevalency of sin; the spiritual condition is not decaying, because sin is more molesting and rebelling, but because sin is more prevailing and leading. 2 Between sin in conflict, and sin in subjection; my grace is weakened when I yield to sin, but it stands in strength when it stands in defiance and conflict with sin: it argues the violence of sin to break out against grace, and also it argues the potency of grace to keep the soul from serving unruly and boisterous lusts. 3 Betwixt sin in temptation, and sin in the affection, even a strong castle may be assaulted, and a stout Christian much tempted, than the spiritual part is weakened, when sin is favoured: If as there is much temptation in thy sinful flesh, so there is much detestation on thy spiritual part, thy bow yet abides in strength. Object. But another Christian replies, if these signs of decaying be right, which you deliver, then surely I am in a dying frame; for heretofore when (as I thought) God looked on me in mercy, in quickening me from the dead, I had a very melting heart for sin, and a surpassingly zealous love to God and his glory; but now I find no such height, and flames, and measures? Sol. To this I answer, 1 You must distinguish betwixt equal sensibleness, and equal spiritualness; upon the inchoation of grace, there may be more sensibleness, for as much as grace erects itself much in the affections (of whose acts we are more apprehensive, being more near to sense) but upon the advance in grace, there may be more spiritualness: though not such a sensible grief in the affection, yet a pure loathing of sin and displicence with ourselves in the will. 2 Betwixt passionate expressions, and deliberate or judicious expressions; I confess that heretofore thy zeal and love might be more passionate and violent, but now they work upon more pure and mixed grounds, and for ever know, it argues the grace to be the more strong, which can act its parts with less turbulence and unquietness. 3 Betwixt grace generally diffused, and it particularly employed: at the first all the water ran as it were in one channel; grace exerted itself mostly in the humbling part, and therefore seemed to be very much, because very much employed in a particular, but upon further knowledge of Christian duties, grace diffuseth its strength to all the acts of holiness, it is not the less, because the more improved, only it is the less perceived; Simile. as health and strength are when totally diffused over the whole body. 4 Betwixt interruption and corruption, spiritual principles may sometimes be interrupted (Simile. like a river which yet is scrambling over the bay) by temptations: the passages are not always so open for operation: the very ineptitude of a man's temper, may occasion unequal expressions of the visible act: actus Imperati: and yet there may be no weakening and decaying in the spiritual condition, for the invisible frame, actus eliciti, are sure and full still; the will and desires do act as much as ever, though the tongue or hand cannot render it, and besides this, the work is made up by a secret humbling, which is so avoidable hindered from an open acting. 6 But lastly, if upon solid grounds, when we are ourselves, we find a manifest inequality of our present, with our former condition in grace; then counsel is better for thee then comfort, and me thinks no better advise can be prescribed, then that of Christ himself to the Ephesian Church, slaking in her first love, Remember from whence thou art fallen, and repent, and do thy first works. Use. 2 If though upon perusal of these trials, you find yourselves not to be in a dying condition. 1 Then first bless the arm of the Almighty God, who hath given grace, and upheld it. 2 Beseech him for ever to preserve and increase thy spiritual qualities all thy days; it is by his goodness that thou art good, and of his strength that yet thou abidest in thy strength. 3 Use all the means thou canst to keep up thy graces, that thou sink not into a dying condition. Means to preserve us from a dying condition be these. 1 Be humble: Simile. the high tide quickly ebbs, and the highest sun is presently declining: faith is the champion for our graces, and fear the watchman, and humility the nurse. Spiritual pride fills our fancies, but impairs our graces: now a man thinks he hath enough, and then he is sure to lose much; if any thing keeps us from being low in grace, it is this, that we still grow low and poor in spirit. In the Rickets they have large heads, but weak feet, so, etc. 2 Strive for further perfection 2 Pet. 3. 17. 18. in holiness, 2 Pet. 3. 17. the most of what we have, is but the least of that we want: He that will not strive to be better, will be worse; in temporals we should insist more on our receipts, and that will make us thankful: in spirituals we should insist more on our wants, and that will make us fruitful, 2 Pet. 1. 5. Add to your faith, virtue, and to virtue knowledge, 6 v. and to knowledge temperance, etc. 8 v. for if thou do these things, they make you that you shall neither be barren nor unfruitful, etc. 3 Quit all formality in all holy duties, take heed of the first coolings: much impiety may hang upon much indifferency: a cool spirit is always a losing spirit: he who gives way to do duties in a slight manner, will after a while be able scarce to perform them in any manner. But as the rule was Hoc age, so still keep up thy spirit with the duty; stir up thy graces in all duties, put out thy heart and strength in holy actions of praying and hearing, and that will keep thee alive in grace. A conscionable and cordial acting of good is blessed, not only with a preservation of grace, but likewise with an addition and increase. 4 Maintain an holy jealousy and fear of decaying; Blessed is the man who feareth always, saith Solomon, Prov. 28. Three things arise from this. One is tender watchfulness against all decaying occasions. Another is frequent search and examination of our spirits and estates. Quick repair of all failings: all which preserve us from a notorious decaying or dying. 5 Be prudently serious in christian society; spend not thy hours in vain disputes, lest while thou studiest odd notions, thou in the mean time losest precious grace. There are disputes which end only in division, and there are inquiries which tend to edification; rather study to make thyself better, then to prove another to be bad. 6 Keep up uprightness, and by no means away with hypocrisy, say not the sin is little, Simile. for many a man hath died of a little wound, and we all know that the small end of the wedge makes way for the greater; nor say, it is secret, a man may die of a secret stab, as well as of an open wound: When the children of the Prophets tasted of the pottage, they cried out Mors in olla, death is in the pot, and so shall we find upon experience, that there goes a dying influence with every sin. Therefore take heed of all sinning, especially of those against knowledge and conscience, these are peccata vulnerantia & divastantia, wounding and wasting sins. The tender heart and the upright, these are the living and the lively hearts. 7 I might add, that we must apply ourselves to a living Christ, and to living ordinances, etc. but these alleged rules shall suffice for this time. Object. But suppose we are in a dying condition, what means now? Sol. 1 Find out the special diseases or causes of thy decaying, in what grace most, and by what means, and ways, and acts. 2 Be lowly humbled; that thou hast so humbled and abased thy glory; Thou shouldest grieve exceedingly, that by thy great decay, God hath been so much dishonoured, his spirit grieved, religion shamed, conscience wounded, and grace impaired. 3 Then use the means prescribed here in the Text, strengthen the things which remain, that are ready to die; whence we come to the next proposition, viz. Doct. That spirituals, if languishing and dying, are to be strengthened. For the understanding of this assertion, premise with me a few particulars, 1 That there is a difference betwixt the Implantation, Perfecting, Strengthening of holy principles. The Implantation of them is nothing but their free and effectual communication unto a person from God's holy spirit; his hand alone sets all these heavenly plants, and from his sole goodness and power are all those stars, those shining and beautiful stars, created in our souls. Perfecting of holy principles, is nothing but a successive addition unto grace received, a rising or sprouting of those plants, a going on from a weaker, to a stronger degree. The strengthening of them differs from both, for it is not a new creation of holy principles, but a restauration of them, and so it differs from grace implanted, and though it be an addition to grace received, yet this addition is not to grace as merely weak, but properly to grace as weakened, and so it differs from the perfecting of holy principles. 2 The strengthening of decaying principles or habits of grace, it is a spiritual and proportionable reparation of them unto their former liberty, and ability, and efficacy. It is not a mere sustaining of them in genere gratiarum, or in esse vitali, that they shall not quite extinguish; Simile. as when a house is only so kept, that it falls not to the ground, this is not sufficient to sustaining; for graces may be strengthened as radical habits, when yet they may be pining in their vigour, and remitted in their measure and graduals. But strengthening of grace, imports addition as well as sustentation, Simile. like recovery which is health in some measure coming and rising again. Nor is all regaining sufficient, unless it be proportionable to the estate of grace when it began to decay & sink: when the decayed Christian recovers again unto that ancient pitch of heavenly power and inclination, and unto his old liberty of holy acts, whether inward in the mind, will and affection, or outward in his open and visible duties; now hath he rightly strengthened himself. It is true, that before he fully recovers that equal pitch, he may be said to strengthen his graces by way of disposition, but punctually by way of habit; the strengthening implies a new equality as it were to the latitude of his former condition. 3 There is a threefold strengthening of decaying principles A threefold strength. of holiness. 1 One is by way of authority and plain causality; this strengthening is the work of the spirit of Christ jesus; for as he only is life to a dead man, so he only is medicine to a sick soul; his blood is the only comforting medicine to a troubled conscience, and his spirit is the only strengthening medicine to a decayed Christian. It is he who must set us upon our legs again, and who must make our withered branches to flourish again. Now Christ jesus doth Christ strengthens three ways. strengthen the languished Christian (as I suppose) three ways. 1 Excitando, by awakening him out of his drowsy and deadly sleep, like those to jonah, what meanest thou O sleeper? arise; so doth jesus Christ awaken the decaying Christian, partly, per sermonem sonantem, by the powerful knockings of the word, which will not let him rest thus, but charge on him all the wrath of God, and the withdrawments of his love, if he will continue thus. Partly, per sermonem tonantem, by some singular afflictions, and near corrections, scourging of him in some singular outward mercies, that he may see his spiritual losses in temporary ones. Partly, per sermonem pulsantem, by his own spirit, clearing the eyes of his understanding, to open and reflect, and consider on the decayed condition, as also by exciting the conscience bitterly, to accuse and judge him for this reciduation and witherings, with much torment, fear, and shame. 2 Adjuvando, by conferring Alvarez de aux. Gr. disp. 88 p. 698. on him actual and efficacious strength (specialem concursumro. burr actuale) whereby his will resolves to forsake those courses of death, and to turn bacl again into the paths of light, and is also enabled by that helping grace, both to bewail its former decay, and also earnestly and constantly to supplicate the throne of grace and mercy for pardon, and for strength to recover. 3 Renovando, by a daily infusing (in the use of means) such new measures and degrees of holiness, until the decayed Christian recovers his former ability and vigour, shaking off his corruptions, and attaining unto that strength of holy understanding, faith, will, love; desire, fear, care, obedience, as heretofore. 2 Another, is by way of ministry and office: this concerns the Pastors of flocks, who should consider the estate of their sheep, and if they find any to wander, to reduce them into the way of truth; if any to be weak, to bear them up in their arms with comfort, if any to be pining and decaying, to stir them up by holy reproofs and pious counsels and directions for all the ways of a speedy and safe recovery; and many interpreters think this the principal strengthening meant and intended in this place. 3 A third by way of personal duty, and so the decaying Christian strengtheners himself, when being awakened, and excited, and assisted by the Spirit of Christ, he applies himself unto, and continueth in the use of all holy and raising means, whether private or public, or both, until God again strengthens what he hath wrought in him. This strengthening is partly Privative in the expulsion of those diseases and occasions which have impaired the spiritual condition. Positive, in a continual succouring of the spiritual condition, till it recovers to its ancient degree and station. Quest. But why must the spiritual condition be thus strengthened? Reason's hereof are many. Sol. 1 Spiritual decays are exceeding losses, therefore to be repaired and strengthened: they are a loss In that which is our excellency; holiness is the glory of a God, and the dignity of a Christian; it is holiness which makes thee to differ from men, more than reason makes thee to differ from beasts: If with him in the Gospel thou shouldest lose thy sheep, or with her in the Gospel, thou shouldest lose thy groat, thou wouldst seek to recover them: how much more when thy crown is losing? etc. In that which is our safety: graces are not only ornamenta, beautiful garments, but munimenta, powerful weapons: thou losest thy weapons in the very field before thine enemies: if thou losest thy spirituals, and makest thyself naked, so that any temptation may insult over thee and wound thee: Simile. at least thou canst not so well wield and use thy weapons: a broken arm what can it do, especially with a dull weapon, against strong and skilful adversaries? In that which is our serenity: the weakened grace, and the wounded conscience still go together: or if not, than it is the dying grace, and the dead conscience, which is fare worse than the other. In that which is our felicity: ah unhappy Christian, who when thy bow abode in strength, couldst see a loving God, enjoy a gracious Father, couldst speak to him much, and hear from him much; but now hast changed thy confidence into fears, thy sun into darkness, thy communion into strangeness, thy glory into shame. 2 Who knows what the end will be, if thou strengthen not thy decaying graces? The Lord knows how fare thou mayest fall, if thou wilt not think of rising. Thou seest how poor a crop of duties comes from thy decaying graces: thou feelest thy affections almost gone: thou apprehendest not only a weakness, but a weariness in holy services: thou findest thy appetite gone from the word, thou knowest thy neglect of many a Sacrament: thou canst not but observe a vanity to arise in thy mind, in stead of heavenly purity, and a more delightful consociation with vain and idle persons, then with solid and fruitful Christians. Yea and since thy graces have been weakened, easy temptations have been very likely (if not altogether) effectual to ensnare thee to great transgressions: from many omissions thou art now ready for great commissions; Simile. so that like a stone running down a hill, or a man carried further and further into the sea, thou dost endanger (what in thee lies) the very soul and salvation of thyself; and the love of God is it not setting? are not his frowns rising? And here will be work now made for that miserable soul of thine, which hath so fare gone from home, and is departed from thy father's house? 3 We are bound to keep our graces in repair, and more than so, orgo, we are not to rest in a decaying estate, but to recover, etc. Simile. As the Tenant who takes an house is bound to keep it in repair, that it may be habitable against wind and weather, so must we keep up the graces given unto us, and not let them sink at all. Nay more than so, we are bound against not only decay, but against mere stand: we must proceed from faith to faith, we must perfect holiness in the fear of God, we must grow in the love and knowledge of our Lord jesus, we must abound in all the fruits of righteousness, we must use and increase our talents, it will not be an answer of proof, to retain our naked talon, and say, Master, there is thine own. The first use of this point shall be to stir us up to the Use. practice of this duty. I will not spend time to demonstrate that we need strengthening. I may speak my conscience with grief, that generally we are a decaying people, in the powers of godliness, and flames of holy affections, yea our own consciences secretly testify against us this day, that so it is; yea, the judgements of God, the fire of his wrath which gins to burn and fly abroad in this City yet again, testifies as much: and therefore my exhortation to us all, is, that we wisely consider of our die and decay: ah! if the Plague should break into our dwellings, and take us away in our decayed estates, a tormenting sore, and a tormenting conscience, a dying spirit, and a dying body, both at once, the Lord knows the woefulness of such a condition. There are only three things which I shall commend unto you for the application of this, viz. 1 The motives to excite us. 2 The means to perform it. Three things. 3 The manner of doing it. 1 The motives, To excite us to strengthen our spiritual condition, shall Seven disadvantages. be drawn from the disadvantages in a weakened, & the advantages of a strengthened condition. 1 In respect of duties, the Christian is to be God's workman; he is the servant of the Lord, who imposeth on him not a few, but many works, not easy, but (many times) difficult workers, not for a while, but constant works, such duties, that a little knowledge will not serve the turn, nor a little wisdom, nor a little faith, nor a little patience, etc. some of these duties are active, some passive, some respecting his general, some his particular calling, some of relation to God, some to man, some to himself. Now the weakened Christian, he is no body to the strengthened Christian for duties, for every man is, as his strength is, and our actions (for the course of them) are as the ability of the soul is from whence they come. The weakened Christian comes very short of the other, both for His adaptation of spirit unto duty, there is not that connaturalness (if I may so speak) of his spirit to spiritual offices; duties come hardly from him, Simile. like a rusty key to open a door; he doth his work with a more indisposed spirit, not freely, but like a sickman, he goes very little, and is quickly weary, and poorly, not fully, whereas the strengthened, Christian's duties flow from him as from an easy principle, and lively and quick cause. His adequation of duty to the rule; He doth not mind the rule of holy actions so much, nor doth he proportion his works to the commands, God may command much more than he doth, for ordinarily the decayed Christian is guilty of many omissions. He fails wonderfully ofttimes in passing over the duty of prayer, or reading, or hearing, etc. But the strengthened Christian, he is for all duties, difficult as well as easy, private as well as public, though he cannot intensively answer the rule for duty, yet extensively he doth; knowingly and willingly he omits no duty. His affective cooperation with duty: he doth duty, but without such coworking affections, more formally; he doth pray and hear perhaps, but it is coldly and sleepily, it is not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as if it were some indifferent work, he acts with a careless and indifferent spirit. His eye is not so full on God's glory, nor is his heart so warm in prayer, etc. His coals of fire burn in a cold hearth: He is not lively in living works, but performeth spiritual works without much spiritualness. But the strengthened Christian hath workings in his works, or as in Ezekiel, there was a wheel within a wheel; he serves the Lord with a fervent spirit, and with all his soul; he is exceeding glad to obey, and is much grieved that he can obey the Lord no better. Acceptation of duty: the Lord doth not look so upon his offerings, as on the duties of a strengthened Christian: it is true, that the Lord doth not despise the day of small things, even weak services are graciously respected by him, but when Christians weaken their own operations, they do weaken also God's acceptations, for the Lord is pleased differently to answer his servants according to their different dispositions and tempers; faint seekers have but faint answers, and resolute petitioners get plentiful answers from him of good. 2 In respect of the ordinances, here also the weakened Christian is very short of the strengthened Christian, both For preparation unto them, his heart is not put in such a frame to come and converse with God, he will not take that pains before he comes to the word, he doth not by precedent meditations and prayers, bring such a receptivity and and teachableness of heart to the word; nor for the Sacrament: perhaps he comes and thrusts on the work, but retires not himself, examines not himself, humbles not himself, hungers not, thirsts not, nor considers his particular necessities, so rightly to dispose his soul for an holy communion with God, but is more full of carnal indulgence to himself, and study rather for apologies to excuse his neglect, then by preparative duties to fit himself: For application of them, he stands under the ordinances with more distractions, with less attentions, with an unclosing spirit; the word works not so on his heart, nor his heart on the word. He stands under the ordinances with a more distracting spirit, or else with a more fearing spirit, lest the Lord will find him out for his revoltings, and either he dares not come to the Sacrament, or if he doth, he is not able for his life almost to be confident and persuaded of God's love towards him in Christ. For fructification, he buys not at the market, sucks not, and thrives not by the breasts, nor makes that use of them as the other doth; nor doth he improve them so to the benefit of his spiritual condition, as the other doth, the counsels, commands, exhortations, reproofs, promises, they are generally to him in his weakened estate, as water on the rock, or as the waves to jonah sleeping in the ship, they have not that virtutem moventem, that authority over his drowsy spirit. But the strengthened Christian hath fare more easy passages, the word and Sacrament have their sweet and facile impressions, on his understanding, will, and affections: by discoveries of sin, and threaten, he fears the Lord; and hates sin more. By discoveries of goodness and mercy, and Christ, his faith gets more, and his love riseth more. By discoveries of duties, and commands, his cares and desires abound more in him; they are still humbling, or still purging, still raising, or still upholding of him, he is more and more built up and edified in his holy faith, his communions with God are more cordial, and more beneficial: there is still a fuller and sweeter conjunction betwixt his soul and Christ. 3 In respect of corruptions, which are the very bane and poison, and shame of his soul, and sore wound and impairing; the weakened Christian is found much underfoot, and is more in bondage, and less sensible of it: grey hairs appear more on him, unruly lusts get more head again, and he either hardly feels them, or faintly resists them: He is now become as a wounded man, over whom every coward can insult. The strength of tender perception of sin fails, and the strength of resolute opposition, and the strength of frequent conquest, so that his soul is much embased by lusts, his resistance are either, 1 None. 2 Or faint. 3 Or fruitless. But he is overborne by the tide, more easily, like an unskilful rower, or a sick man by a thrust. But it is otherwise with the strengthened Christian, who now can lead captivity captive: he is mighty in prayer, and resolute in defiances, and generally happy either in making sinful motions to fly, or in preserving his soul from yielding unto them; either he is more quiet, or less guilty: He is a greater enemy to sin, a surer conqueror, and still a lesser servant. 4 In respect of conversation, it is true that the Christian must be gold without, and gold within; he must be like the heavens, excellent in substance, and beautiful in appearance; a good heart is not enough, but also a good life and walking, like a Spring which is for common good, and not for private. But the weakened Christian in his conversation, falls short of the others, who is strengthened in many respects, v. g. 1 For strictness, though it be a kind of garment, yet it hangs more loosely, and like one of the Planets; Simile. though a star in heaven, yet sometimes nearer, sometimes more distant from the equinoctial. There is not that exact conscionableness in holy walkings, but a sordid complying many times with the acts and ways of unworthy societies, or at least his graces are out-dared, and overawed, so that when he should express them for God's glory, he is afraid to speak or work, 2 For profitableness: every good man should be like a tree, on which, one may gather fruit; he is to be a steward of the manifold gifts, not enclosing, but employing of them for the benefit of others: his box of ointment should be opened: If thou be good, thou art bound also to do good, for graces are given not only to make us good, but also to make us to do good; but thus it is not with the decaying Christian. He being now fallen into a penurious stock of grace, hath almost lost the art and skill of profitableness, his acts seem rather to be those of civility, than piety, he may be as facetious, but is not so religious in conversings; his discourses are more censorious and insolent, then substantial and edifying: I confess that some Christians cannot so draw out their treasure, through a bashfulness of spirit, but he is grown less active, because less able; his barrenness is in the cause, and not in the instrument. So that he may eat and drink with others, but no good comes from him; his lips preserve not knowledge, nor doth his communication administer grace to the hear: whence it follows, 1 That God hath little or no glory by him: 2 That the Saints have little or no delight in him: 3 That his conscience hath little or no comfort in itself. 3 For clearness, his river is not so sweet, but ever and anon it proves brackish; his sun, though it runs its course, yet it is frequently clouded, so is it with his life, he is not doing of good so, but withal ever and anon, he is doing of some evil: his weakened graces cannot bear him up against strong occasions and temptations: his gold lies much in the ashes, Simile. and like a lame man, he is not only halting in his best motion, but ever and anon quite down, the snuff gets above his candle. 4 For delightfulness, he is almost a stranger to exact Christians, and doth not honour them so much as formerly, but secretly fears their company, and judgement; he is perhaps more ashamed, or else more afraid of them: his conscience is yet so apprehensive, that he interprets every glance as a secret check of his decay. Thus is it not with the strengthened Christian, whose graces are high, carefulness great, usefulness large, godliness even, and* great delights taken psal. 16. 1. up amongst the best and choicest Christians. He himself still grows better, and others by him. 5 In respect of consolation: the declining sun creates the longer and darker shadows, and the decaying Christian brings on himself either the sharper terrors, or deeper griefs, the sick bed is full of pains; neither his own spirit, nor God's Spirit speak peace unto him. He who of bad gins to be good, may have much tranquillity; but he who of good becomes less good, ever becomes more undelightfull to God, and most unquiet with himself. Simile. The ship which goes out in low ebbs, falls foulest on the sands, so Christians who ebb in graces, shall always flow with sorrows. But it is otherwise with the strengthened Christian, for rising graces breed stronger comforts and longer; there is not only not troubling accusation, but a most surpassing excusation in conscience; he hath a better heart, and shall therefore find a more quiet spirit, for conscience speaks peace answerable to our being more good, and doing of it. Alas, that thou shouldest still walk like a Benoni, a child of sorrow, whereas the other Christian lives like a Barnabas, a son of consolation. 6 In respect of affliction: the weakened in active graces, is ever most weak in passive duties: generally he hath more crosses, and (or himself) less wisdom and strength to bear them; because he is grown worse, therefore his afflictions are increased, and because his abilities are sunk, therefore the afflictions crush and prick him much the more. Samson who could easily break thorough many cords, and bars, yet when weakened, a few Philistines were too hard for him. He cannot be so patiented, nor yet so confident, nor yet so diligent in a suffering condition. His weakened graces can neither administer strength, nor yet subdue those workings of impatience, so that he is almost sunk and split with calamities, his decayed ship can scarce abide any foul weather. But when personal sicknesses come, and the apprehension of death (at which times his conscience is thoroughly wakened) ah how bitter, how terrible are the thoughts and disputes of his heart at such a time, much like those of him who apprehends his condition not to be good. Oh how the pulses of his disturbing and disturbed conscience work? what reflections on his former ways? what comparison of his former flourishings, with present decay? what fears of approaching before the Lord? what smart sentences on himself, what sudden and vehement exclamations? Oh Lord! (saith he) I would not yet die, I am fallen much from my God: Lord, spare me a little, that I may recover my strength (my decayed strength) before I go hence, and shall be no more seen. It is not so with the strengthened Christian, but as in active duties, he is more forward, so in passive duties he is more sufficient; in losses, in crosses, yea in death itself he is more submissive and confident; he can (with job) be as willing to receive evil at the hand of God as good, and doth not only rejoice in his favours, but in his strokes, and is as ready to go to his father, as to serve God his good master. 7 In respect of God's manifestation; the Lord is pleased diversely to manifest himself to his people, sometimes in admirable motions and suggestions of his spirit, sometimes in more quick excitations of their spirits, sometimes in singular confirmation of them with assistances for extraordinary works; sometimes by secret impressions of his favour and love upon their consciences, which doth revive their hearts as wine, and satisfy their souls as with marrow, so David speaks, Psal. 63. But now the weakened Christian, he darkens this heaven over his head, he hath not that comfortable sight of God, that assurance of his favour, that joy of the holy Ghost; David lost the joy of the spirit, and the voice of gladness; the arm of God is Psal. 51. not so revealed in him for doing of good, nor the face of God so open unto him at all. Whereas the strengthened Christian finds it otherwise, he hath a better heart, and a fairer day; his communion is sweet with the Lord; he still seeks the Lord, and often finds him, enjoys him in his power, and enjoys him in his graciousness; the Lord meets him that worketh righteousness, and remembers him who remembers the Lord in their ways. Now think on these things (O thou fallen and decayed Christian) and rest not in thy weakness, but recover and strengthen thy spirituals again. Three things I will let fall, Three things. which perhaps may fetch and quicken thee again. 1 Though thou art far sunk, yet thou mayest be raised again. 2 If thou dost rise again, the Lord will graciously pardon thy decays. 3 If thou wilt set upon the strengthening work, the Lord will work in thee sufficient strength. 1 Thou mayest be raised and strengthened again, and that may appear thus unto thee. 1 Repentance is possible for any sins which are committed, and if renewed repentance be possible, than a recovery again is possible, for as much as our recovery again consists very much in a renewed repentance. 2 Yea and we have examples of weakened Christians, strengthened again, as we know in David, exceedingly wounded, but yet recovered, and Peter grievously falling, but graciously rising again. 2 If thou dost strengthen thy condition, the Lord will mercifully pardon thy former decay: I confess that there may be sore grounds of fear to entangle and depress the spirit of a decayed Christian, for his sins (by which he hath decayed) may perhaps be heinous for the kind, and also high for the circumstances, being against knowledge, against the workings of conscience, against the workings of his graces, against the tender love of God in Christ, showed to him more than to another, so that his heart may strongly misgive him, whether the Lord will ever look upon him more, and accept of him into favour. But this I say, that be thy decay what they will, either for the matter of them, or causes of them, or circumstances of them; if thou dost rise again by a renewed repentance, I assure thee that the Lord will pardon thee, and accept of thee in Christ; look, as the Lord pardons all the sins of thy unconverted condition upon thy initial repentance, so he will pardon all the sins of thy converted condition, upon renewed repentance, and therefore he calls upon backsliding and declining people to return unto him, and promiseth both to heal them, Hos. 14. 4. and to Hos. 14. 4. love them freely (ibid.) which is as much as to pardon them, but see the pardon expressly, Micah. 7. Mic. 7. 18. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his beritage, etc. 3 If thou wilt set upon the strengthening work, the Lord will work in thee sufficient strength for the work. There is a difference betwixt a man in his conversion, there indeed he is without all strength, he can do nothing; and the Christian in his restauration, there is now some living ability in him, which can yet do a little, act a little, strive a little, at least in bewailings and desires. Now if thou dost in any sincere degree set upon the right and full means of thy recovery, the Lord God will come in with his own strength. He will strengthen what he hath wrought in thee, and will work the will and the deed in thee, his own works in thee. Object. But than you will reply, what means may a decayed Christian use to recover and strengthen himself again? Sol. I conjecture that the best course is this. 1 A serious consideration of Seven Means. their condition; this is the counsel which Christ gave to the Church of Ephesus (decaying in her first love) Remember from Revel. 2 whence thou art fallen; seriously consider, take to heart, peruse and judge over thy estate, what it was formerly, what it is now; what strength then, what weakness now, how much glory God had then, what dishonour God hath now; what good thou didst then, what evil thou dost now; what peace in conscience then, what wound in conscience now; what estimation among the Saints then, what strengthening of the hands, and opening of the mouths of the wicked now? And this is an excellent means to work upon thy spirit, or rather to work of thy spirit; David considered his ways, and turned his feet to God's testimonies. 2 A deep humiliation which will follow upon this; thou must break through all businesses, and pleasures, and impediments, and retire thyself in a more solemn manner, (more than once or twice) and set thyself before the Lord, and fall down before his footstool with shame and confusion of face, with bitter weep and lamentations, with sound judge and condemnations of thyself. Ah, how thou shouldest tightly afflict thy soul, that thou shouldest be so mad and vile to lose a God, to lose any thing of the graces of a God, for a sin's sake, or a world's sake. That the Lord should show thee more love than another, and intrust thee with grace (the least dram where of is more precious than all the world) and yet thou shouldest decline from the Lord, not answer this trust, not use those talents which have yielded so much profit and comfort, being improved, but decay in them, and fall behind hand, yea even under mighty means of strength always continued unto thee; and these things should cut and grieve, and afflict, and humble thy soul exceedingly. 3 A solid resolution: thou must with full purpose of heart resolve not to rest in thy decayed condition, but to shake off all the causes and occasions of thy decay. If any wickedness hath got into thy heart, thou must put it fare away from thy tabernacles, and if the morsels have been sweet, thou must cast them out with godly sorrow as bitter as gall and wormwood. If carelessness and slothfulness of spirit hath caused thy decay, thou must (with the Church in the Canticles) stand no longer upon, how shall I rise and put on my coat? but rise thou must, and get out of thy slothful bed, and thrust from thee a neglecting and negligent disposition. Or if the world hath caused thy decay, either in the profits of it and gain, or in the honours of it and respects, or in the friendship of it and acquaintance, thou must resolve to bid them all farewell. Think on it O Christian, what gets he for profit, who loseth in his graces, or for honour, who abaseth himself in his graces, or for love, who loseth himself in the favour of his God? Ah poor soul, thou mayest curse the day that ever thou knewest what did belong to thy drudging in the world, and unto thy great friends in the world, and thy society with such and such persons: at first thou didst converse with them with a regretting spirit, then with a silent spirit, then with an yielding spirit; many, many a day hast thou come home with conscience accusing and smiting of thee, unto which hadst thou harkened, thou hadst been much preserved: well, well, if ever thou wouldst recover thy spiritual strength, thou must peremptorily resolve on it to sever from wicked society, better fare to be a poor man, and a rich Christian, then to thrive any way, and be decaying in grace. 4 An active reformation: Remember (said Christ) from whence thou art fallen, and do thy first works: so say I now, go to thy old works again, be trading for thy soul, set up prayer again, and reading again, and hearing again, and holy meditation and conference again, and solemn humiliations again, stir up those coals and cinders of grace; there is life yet in thee, oh act thy life, faith can do something for thee, though it cannot see comfort for thee, yet it can see help and strength for thee; godly sorrow can mourna little, set it to work, perhaps it may quickly rise to a flood upon particular surveys, and so set repentance on work, yea, and all thy soul, thy mind, thy judgement, thy memory, thy affections to work in all the duties of thy general and particular condition. 5 Ardent supplication, for it is the Lord who must show this power in thy weakness, Psal. 86. O turn unto me and have Psal. 86. 16. mercy upon me, give thy strength unto thy servant: Beseech him to pity thee, beseech him to secure and help thee, to be thy strength and thy salvation; to beat down and weaken the sins which have so much weakened thee, to crucify thy heart to the world, which hath so much crucified thy heart unto thy God. To breath upon thy graces as he did upon the dry bones, to stir up and revive them by his Almighty spirit, to put his hand of power, upon thy hand of weakness, as the Prophet did upon the Kings, etc. Yea, and never give him over till then, that though thou hast been a backsliding child, yet he is a gracious Father; though thou hast been unfruitful, yet he is faithful; though thou art weakened, yet he is the everlasting God, the Creator of the ends of the earth, who fainteth not, who can give power to the faint, and to them that Esay 40. 28. have no might, he can increase strength. Yea, and that yet there is something of his own in thee, though very little, yet something, and that holiness which he did once implant by a mighty hand, he is now as able to revive and strengthen it by his Almighty power. 6 Careful application: now go to the healing and strengthening waters; thou hast known the ways of God, and his go in the Sanctuary, how he hath wrought wonders for the dead, many a cripple hath got strength there, and many a disconsolate soul hath found comfort there, in his word and in his Sacrament, there hath his arm been revealed; David grew (by his great sinnings) into great languish; but the Lord sent Nathan the Prophet unto him, and his faithful dealing was a means of his happy renewing. What we pull down by harkening to the voice of sin, that may be built up again by harkening to the voice of God's spirit. But then this must thou do, if ever thou wouldst be strengthened, viz. Strive for a plain and pliable heart which may yield subjection to whatsoever law or course the Lord shall direct thee unto by his word; if the word As the jews in jeremiah offer thee a restoring plaster, but thou wilt not apply it, and prescribe unto thee strengthening methods, but thou wilt not follow them, now thy heart may grow more hardened, but thy graces will never be strengthened. But this do, strive to yield up thy soul in an humble subjection to the heavenly ordinances, that if they say forbear, thy heart answers I will forbear; if they say do, thy heart answers, I desire to do thy will. Cooperate with the word received, when it hath got into thy soul, and stirred thee in any kind, when thou perceivest any healing virtue gone from Christ by it unto thee; oh bless the Lord, and get home, work it again upon thy soul by holy meditation, yea and yet again by holy petition. Simile. Thou must even do in this kind, as Benhadads' servants did in another, they watched the words which fell from the King of Israel, and improved them, so must thou watch what motions the Lord puts into thy heart in private, and cherish them, watch what impressions the Lord makes upon thy spirit by his word, and not only excite thy heart to embrace them, but work them often and often upon thy conscience, and this is the way to make thy weak spark to grow unto a flame. 7 And lastly, there must be lively consociation by a natural instinct, the weaker things do cling and wind up themselves by the stronger, as the weak Ivy upon the strong Oak: so thou must inwardly and affectionately join thyself with strong and lively Christians, who skill the ways of grace, and walk in them, who are good, and know how to do good, who have hearts to pity thee, heads to direct thee, and arms to bear thee up. Thou mayest exceedingly be repaired by their heavenly wisdom in counselling of thee, and kept in by their tender watch over thee, and put forward by their daily exhortations of thee, and refreshed by their seasonable comfort of thee, and led on by their strict and lively examples, yea even stirred up by the observation of those blessed experiences which thou perceivest in them, through a careful communion with God, as also much assisted by the success of their prayers for thy particular condition. Thirdly, the manner. Now be pleased to hear a little for the manner, how ye 5 Particular. are to set upon this strengthening work, and then I have done with this proposition. If thou findest thyself to be a weakened Christian, then set upon thy strengthening work. 1 Presently: Initia morborum cavenda, say the Physicians, and therefore their rule is, principiis obsta, etc. we should set upon diseases, as soon as diseases set upon us, not trifle away the methods of recovery: three things must be looked into in time, tides, seasons, diseases. If we presently oppose our decay, First, we shall prevent the deadliness of diseases; hadst thou opposed thy negligent, careless spirit at the first, thou hadst not now been bleeding under so many wounds, thou hadst not stepped down from one sin to another, thou hadst not gone so desperately from the Lord. Therefore watch thy heart, and often examine it, weekly, nay, daily; thy languish are by this manner sooner espied, and sooner stayed. Secondly, our strengthening will hereby become more easy; it is easier to fetch a man from the brink, then from the depth of the channel, and for a Physician to cure a distemper, then to heal a disease. There is usually in the first impairing, less corruption, and more strength of grace to oppose it and subdue it; Believe it, long decay are the more uncomfortable and more difficult for recovery: Therefore if thou fallest suddenly, rise quickly; remember one thing, it is a very dangerous thing to suffer the soul to habituate itself to decay, all customs are hardly broken. 2 Voluntarily; it is true, that though thou decaiest more and more, yet the Lord may awaken thee at length and recover thee, but do not put the Lord to it. The Physician may perhaps heal a deeply languishing patiented, but it will cost the patiented dearly and bitterly. joab got little by not coming to Absalon, for he at length fetched him by setting his corn on fire; if thou wilt not come in of thy own accord, but stand it out, I tell thee the Lord will fetch thee in indeed, but he will send a whirlwind after thee, as to Elijah, he will send flames into thy conscience, if thou wilt needs put him upon compulsory ways. Nay, but rather peruse thy decay thyself, and arraign thyself and judge thyself, and afflict thyself, and hie thee to make thy▪ peace, and to recover strength; it argues the better heart to fall unwillingly; but willingly to rise, hereby peace is sooner made, and strength sooner restored. 3 Prudently, when a tree is withering, you need not pour buckets on every branch, if you water the roots, it is as if you watered all. There is an holy part in recovering our graces again, if you can recover the roots, you have hit the way to renew all. Now there are two radical graces (as it were) if they be strengthened, all the rest will come to be strengthened, viz. 1 Faith, this is a root grace, and this is a strengthening grace, it is of singular power with God, and with Christ, and with the spirit of God: It is that grace which lays hold on, and applies all our strengthening helps, so that it deals at the springs of strength, and brings away strength from them. But this is not all, faith is no sooner strengthened to lay hold on our strength, but (like those common officials in nature, the stomach, liver, heart, and brain) it imparts this vigour to all the new man: every grace gets when faith gets, the more a man can believe, the more will that man grieve for sin, the more will he fear to sin, the more will he hate sin, the more will he repent of sin, the more careful will he be to walk before God, the more tender and conscientious will he grow in duties, the more able unto prayer and the ordinances, and the more successful under them. Therefore deal prudently for thy strengthening: Simile. when an house is declining, we do not meddle with every rafter and piece of wood; no, but we strengthen the pillars and foundation; faith is the pillar (as it were) of our graces; strengthen it to more apprehension, application, to more submission to the will of God, to more affiance, to more dependence on God through the blood of Christ, and faith, will both find out thy strength, and impart it. I can do all things through Christ that strengthens me. 2 Love, this is another radical grace, not that it brings forth other graces for their habits, but only that it eggeth on other graces to their acts and operations, for as holy love is a most active quality in itself, so it doth make the Christian to be most active; it is a doing thing, and makes the person to be doing. More fully thus. 1 There is activity flowing from love; grace shall never be idle; where the love of God is strong, the love of Christ constrains 2 Cor. 5. me, saith Saint Paul, it is like the virtuous woman in the last of the Proverbs, who did set all her handmaids to employment, for love will find duty enough, for it is never quiet but in doing the will of God. 2 There is diligence: It will not set graces to a naked work, but to a diligent work, even carefully and diligently to express their acts, to take all the seasons of holy actings, strictly to oppose and resist corruptions, neatly to set out duties, so as God may have most glory. 3 There is delightfulness, it makes our communion with God, pleasant, and the works of piety easy to the soul: and the more delightful and easy any acts are, the more frequent they grow; David loving of the Lord, was glad when they said, let us go unto the house of the Lord, and he had a desire even to dwell and rest there, as the birds did, Psal. 84. Psal. 84. Now put all this together, and you shall see that if love be strengthened, all our spiritual estate will be strengthened, for it makes our graces to be active and doing, to be careful and exact in doing, to be delightful and cheerful in doing good, and in communion with God, and all these are admirable means to raise and strengthen graces. Forasmuch as the more any Christian doth, the more he may, by using his spiritual strength, he always increaseth it, and also wit. All know, that diligence in acting is a thrifty course; the diligent hand makes rich, saith Solomon, so the diligent Christian is the gaining Christian; and that delightful frequency of acting, Simile. it is like the twisting of a cord, which comes thereby to be the stronger: No Christian is so able in the habits of grace, as he who is conscientiously frequent in the practice or exercise of grace. 4 Seriously and in good earnest, and not slightly and faintly; the recovery of a faint soul will never be effected by faint workings: Simile. gentle physic is improper for tough diseases: you did fall into your decayed estate by remissive operations or actings, and think you that what was not able to keep up your graces from sinking, can now quicken and raise them, being greatly sunk. If my hands cannot keep a swooning person from falling to the ground, can they lift him up being fallen? whereas every heavy body, the farther it descendeth, the heavier it is. No, no, Christian thou deceivest thyself, to think that a few complaints, or a few sighs, or a few tears, or a prayer (once in a quarter of a year) more earnestly pressed, will serve the turn. I tell thee that thy wounds are deep, and thy diseases are strong, thou art deeply revolted from the Lord, the very foundations are shaken and battered within thy soul. What talkest thou of putting a soft cloth over thy stinking and festered wounds of sinful corruption; thou oughtest to search deeply, and to cut off the dead flesh, lest the whole be gangrened. Take my advice, even break up the fallow ground, I mean thy hollow heart, search and try it to the utmost, not by slight, but by deep and full humiliations and supplications, make thy peace; not by common, but by extraordinary performances seek to renew thyself. Thy falls have been great, and therefore thy work must not be slight; great sinnings require grand sorrowings, and low fall, the more industry for higher rise; therefore act thy strengthening part with all thy strength, and as it were for thy very life; remember that David was in fasting, and Peter in bitter tears for their falling, and so they risen again. 5 Throughly and to some purpose; do not begin a strengthening work, and then either upon the motions of a lazy heart, or a fearful heart, or an unbelieving heart, be discouraged, and desist: this inconstancy would keep thee in an everlasting infirmity, Simile. just as if a Patient should follow the prescription of the Physician for a day or two, but afterwards finding that to be somewhat painful and troublesome, he will be bound no longer, but then he falls ill again. So if thou set upon the ways of strengthening, and a while thou wilt keep close to praying and hearing, and humbling, and reforming, but perceiving the works to be painful and offensive to thy corrupt heart, and too strict to thy licentious heart, or the fruits of them to be hopeless to thy unbelieving heart, (I cannot hold out, all is in vain, or to little purpose) I tell thee that thou dost but play the fool with thy soul, set it forward and backward; this were to twist and untwist Penelope's thread; thou never wilt get any thing by an inconstant and weary spirit. But this must thou do, if thou wouldst recover thy strength indeed, thou must never admit of interruptions, thou must never break off thy renewing work, till thou hast got to thy former station in grace again. The work must be a daily work, a constant going on in mourning, praying, etc. till thou hast got thy tender conscience again, till thou hast gotten thy broken heart again, till thou hast got thy more willingly and cheerfully obedient heart again, till thou hast recovered thy first love; and canst do thy first works again. Object. It is true, thou shalt meet with many temptations from Satan, with many contrary suggestions from thine own spirit, and with many discouragements from the world, and it is true also that thy do may not at every time equal or be like to itself; thou mayest feel thy physic at one time to work better than at another; sometimes thou mayest do thy strengthening work with more strength, sometimes with less; sometimes with more liberty of spirit, sometimes with less, sometimes with more comfort, sometime with less. Sol. Yet let nothing discourage thee, or take off thy spirit from the work, but follow on to know the Lord and his strength, against all temptations, against all suggestions, against all discouragements, against all thine own fears and feelings, and inequality of operations, yet give not over; but, Keep up thy services still, retain frequent communion with God still, be begging still for the strength of jesus Christ to raise thee, hear still, use the prescriptions till health comes, thou art in the way, and must not rest till thou hast obtained. If thou breakest off before thou hast regained thy strength, thou wilt fall bacl again, and also lose all thy new endeavours for thy recovery in grace. Thus much for the second proposition, I proceed now to the third, of which I can but give a touch, lest I be hindered in the prosecution of the matter in the next verse. I have not found thy works perfect, etc. That the estate though visibly Thirdly. fair to the eyes of men, yet it may be really imperfect in the eyes of God. Amongst the Churches, Sardis had a name that it lived, but with God it had not that name and estimation. We Christians have the judgement of charity, but God hath the judgement of infallibility: we look only on the skin and surface of actions, but God looks into the hearts and spirits of persons: we judge of the heart by the actions, but God judgeth of our estates by the heart. Now the outward acts (upon several arguments, and for several ends and inducements, may be extremely different from the inward habit and disposition. Persons for their credit's sake, and for their peculiar advantages, may draw out acts naturally good, when yet their spirits stand not right, either for principles or ends of those acts: so that notwithstanding all their profession, their estate may be imperfect before God: partly, For the frame and constitution of soul, For the vigour and fullness of acting. For the scope and intentions in performing. For the mixtures in matters of faith or conversation. But I cannot now enlarge in this singular affection. Use. 1 Only it may teach us above all, to look unto our spirituals, as they abide in, and flow from our hearts and souls, upon which principally the Lord looks: he searcheth the hearts and reins, and approveth the actings of the heart, more than of the hand, and therefore we read, that he had first respect unto Abel, and then unto his offering. 2 To study God's approbation more than man's; it is not sufficient nor safe, that either we alone judge our estates to be good, or that men judge them to be so, unless the Lord finds them to be so: every Christian is that as God judgeth him to be, and he stands or falls according to this righteous judgement of the all-seeing, and all-knowing God. And so I take leave of that verse, and proceed to the next. Remember therefore how thou Revel. 3. 3. hast received, and heard, and hold fast, and repent. In these words you have the other branches of the spirits special directions to the Church of Sardis, which are three, viz. 1 Remembrance, (remember Three branches. therefore how thou hast received and heard,) 2 Persistence, (and hold fast,) 3 Renewed repentance, (and repent.) Briefly to open the words. Remember) sometimes the word is taken for the act of a particular faculty of the rational soul, which is called by the Philosophers, Reminiscentia, and then it is the calling bacl of a thing, or object formerly known and laid up in the memory. Sometimes it is taken for the act of serious consideration appertaining to the judicious faculty of the soul, wherein apprehended truths are well weighed, throughly thought on or considered of, in both respects I conjecture, it may be taken in this place How) some read that word rather thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what, remember. i. call to mind and consider what thou hast received and heard, as if it were a word declaring the matter, but rather in this place it imports the manner, and therefore it is well translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How, noting the manner how Christ taught, and prescribed them at the first, and also the manner how they embraced those holy rules of his for doctrine & conversation Thou hast received and heard,) that is, assented unto, and embraced those truths and directions of Christ, where is expressed: first, their ancient subjection or embracing of the doctrine of Christ (received,) and secondly, the means or way thereof, viz. by hearing, (and heard) I cannot possibly with any profit insist on all the observables out of these and the other words, considering that little part of time which remains for me to work amongst you, only I will point at three singular propositions, viz. 1 That holy truths once received, Three propositions. are often to be remembered and thought on, (Remember, etc.) 2 That acceptance of truths is not enough, but Christians must add thereto a persistence in truths, (hold fast) 3 That renewed repentance is required of Christians, as well as initial (and repent.) You see that all these propositions naturally flow from the text, and are very proper for us, and for the occasion upon which they are handled, I begin with the first of them, viz. Doct. That holy truths once received, are often to be remembered and thought on. There are three things which should fall into a frequent consideration: 1 Our former sins, and this will keep us humble. 2 Gods former mercies, and this will make us thankful. 3 Received truths, and this will make us dutiful and fruitful. The jews were to bind them as frontlets between their eyes, Deut. 6. 8. to which Solomon alludes in Pro. 6. 21. bind Deut. 6. 8. Pro. 6. 21. them continually upon thy heart, and tie them about thy neck, and Eccles. 12. 11. they are to be as nails Eccl. 12. 11. fastened. Look on David, and this was his practice, Psal. 119. Psal 119 15. I will meditate in thy statutes, there once, then read verse 23. thy servant did meditate in thy statutes, there is the second time, but then read verse 48. I will meditate in thy statutes, there is the third time; what speak I of once or twice, or thrice; see him in verse 97. Oh how I love thy law, it is my meditation all the day. The Apostles are frequent in their exhortations to this purpose, to remember, to lay up, to keep in mind, not to forget the holy doctrines delivered by them, nay, and Christ pressed the same also upon themselves upon many occasions. But for the clear opening of this proposition, premise with me these particulars. 1 The frequent remembering of former truths must be a remembrance by way of subjection, and not by way of contradiction; we must not remember them and question them, much less abuse and pervert them, lest of all oppose and despise them. 2 The remembrance must be ingenuous, and not prejudicial; though we must stick to, yet not in the truths received, our former remembrance, must not contract a present or future neglect of any other truths which God shall reveal unto us, as when many remember the Sermons of dead men, and slight the discoveries of the living. 3 There is a threefold remembrance of former truths. One is notional, Simile. which is like the often looking into a glass, or when a person beholds truths as he doth pictures, gaze on them, and that is all. Another is verbal, when a person renews his acquaintance and compliments with truth only: his memory only loads his tongue, like a naked Astronomer who knows heaven, and can only talk of it. A third is practical, when the remembrance is like a cloud descending on the plants, Simile. or like a fire felt as well as seen, this kind of remembrance hath three degrees in it, for it is partly, Directive, when truths remembered are made a compass for us to sail by, or copies for us to write after, still teaching and guiding us how to draw the lines and letters of our conversation. Affective, when truths remembered are like the conference of Christ (rising from the dead) burning and inflaming of our hearts with most affectionate love unto them. Effective, when truths remembered, are truths obeyed; we often consider former doctrines, and still better our present conversations. After this practical form, are we to remember received truths. 4 There is, 1 A material remembrance, which is partly of the things themselves, partly of the revelation of them, partly of the manner and means of revealing them. 2 Formal remembrance of For the manner, five ways. truths received, which is rather of the manner how we ourselves did receive them; we are often to think on truths received, not only as they stand in proposition or revelation, but also how they stood with us when we did receive them for energy or operation: and thus I conjecture we are to remember truths received. 1 With what estimations and admirations we did receive them; Simile. like those people who have the Sun but half the year, they run after it, and are ready to adore it in its approach; so when we did receive holy truths at the first, we received them as the very oracles of God, not as the words of man, but as they are indeed, the words of God. 2 With what subjection of spirit we did receive them, we did not only admire their excellency, but felt their efficacy; the word came not in word only, but in power and authority over our very consciences, and this power was a full power, and an easy power, the truths which we received, did command and awe, and order our whole man, and we too were most willing to resign up ourselves to the obedience of the Gospel in all things, and to be cast into that mould of heavenly doctrine. 3 With what affections we did receive them; O then, those conflictings of spirit, Heb. 10. 32 Heb. 10. 32. those baths of grief and heavenly compunction with them, Acts 2. 37. those flames Acts 2. 37. of love, with those Christians, Acts 4. 32. those raptures of joy Acts 4. 32. Acts 16. with Lydia, Acts 16. yea those extensions of zeal with the Galathians to Saint Paul, Gal. 4. Gal. 4. the word had a surpassing influence upon all our affections, to melt, and convert, to raise, and dispose of them. 4 With what resolute loyalty, so that we did hate and defy all contrary errors and ways, and so were our hearts sworn to divine truths, and (as it were) espoused to them, that we once resolved to live and die in those truths, and for those truths, we could not endure any mixture with them, nor hear of any divorce from them. 5 With what reverence we did embrace the Ambassadors of heavenly truths, they were as the Angels of God to us, & we were like (almost) with Cornelius, to adore the Peter's and Paul's, I mean the ministers of God revealing his truths unto us; the feet of them who brought unto us the glad tidings of our salvation, were beautiful and most acceptable unto us. Now here are two questions briefly to be resolved. Quest. What truths heard and received, we are often to consider and remember. Sol. To this I answer. 1 There must be an endeavour to remember all the truths, as Christ said of the fragments, gather them up, and let none be lost; so it must be said of holy truths (on which the soul hath formerly fed) gather them up all, let none be lost. Simile. You see that the Goldsmith doth not only look after the massy piece of gold, but he carefully looks after every ray and dust of gold, and preserves it. Every truth of God is precious, it is more precious than gold; it is excellent, and as it is excellent in itself, so it may be useful to us, Simile. there is not a star in heaven, but is of some good to the lower world; so there is not one truth of God, but may be of some good use to a Christian. But if either for the multitude of truths, or the sublimity of truths, or for the obscure manner of discovering these truths, or for the impotency and irretentivenesse of an unholding and unclasping memory, or for the space of time, since truths were delivered and received; it so falls out, that all heard and once received truths will not stand upon record, into which they have been entered, but are in many places defaced and canceled, 2 There must at least be a faithful remembrance of the most necessary and chief truths, namely of those which more immediately and intimately, and avoidable concern our salvation, of the which (for methods sake) I conjecture there may be three heads, viz. 1 That vital truth concerning Christ and faith in him, this is the great fundamental truth. Note. 2 That vivifical truth concerning repentance in the conversion of the heart from dead works. 3 That practical truth concerning obedience, in ordering the life and course of a converted person. As the moralists say of Fame, or of a man's good name, Omnia si perdas, famam servare memento. Qua semel amissâ postea nullus eris. (i) whatsoever commodity you lose, be sure yet to preserve that jewel of a good name. That is so choice a jewel, that whatsoever a man loseth, he must yet take heed and care of that. The same may be said of these forenamed truths; though through some defect, or frailty, or malignity, any other historical or problematical truths may slip from us, yet these must be written in our hearts with the point of a Diamond, and as in marble, the characters of them are to be kept fresh and alive, and are never to be blotted out. Object. And why this faithful and frequent remembrance, or renewed consideration of truths heard and received? Sol. Reason's thereof many. 1 Though sometimes an assent may be sufficient to a particular word of truth for the present, yet the virtue and use of that may be for the future. Simile. It is with truths as it is with treasuries, whereinto much gold or silver is put and kept safe; a little whereof my serve for the time being, but most or all of it may be brought out upon future and several occasions. Simile. Or as it is with friends and garments, which though we do not use every one of them every day, yet ere we die, we may have an useful occasion for them all. The truths which thou hast heard from the word ten years ago, may serve thee twenty years hence; that discovery of the mercy of God, of the blood of Christ, of the freeness of grace, etc. these may be of great avail unto thee, and of sweet and proper help unto thee when thou comest to old age, or to a dying bed. Simile. It is not with truths heard and received, as with our meat eaten and digested, the virtue of which may be gone in few days, but as it is with a lease, for life, which this year brings in our revenue, and so it doth the next year, etc. so divine truths may yield unto thee present comfort and strength, yea, and they can, being rightly embraced, be the staff in thy hand to morrow to support thee, and the river in thy conscience to refresh thee; that heavenly truth which was thy star at this time, may fitly upon occasions, serve to be thy guide at any time, as the star to the wise men, which appeared the second time. 2 Frequent remembrance of divine truths is (as it were) a spur to further obedience, and therefore Saint Peter joins, 2 Pet. 1. 13. putting in remembrance, and stirring up, as if then we should revive our services, when we did renew our memories. Every truth newly and seriously thought on, is as it were a second Sermon or repetition, and inculcating of it upon our hearts; I am sure it is like a further digestion, which serves for the better health and strength of our bodies. 3 It is a means much to strengthen our graces; the Philosophers have a saying, eodem nutrimur ex quo generamur, that we are nourished by that of which we are generated; the truths of God begat our graces, and the same truths well remembered and perused, will increase them. Those promises which heretofore inclined thy heart, and persuaded it to believe, can perpetually bear and raise up thy heart to stronger degrees of belief: as Christ when he would help his disciples against a particular infidelity, objected unto them, why do ye not remember? Mark. 8. 18. intimating that a right remembering of his works, would have enabled them much against unbelief. And so doth the remembrance of the words of Christ, of his truths, which are as able to build us up in grace, as to communicate it unto us. 4 It is a revocation from sinnings, as David said, I considered my ways, and turned my feet unto thy testimonies; the same may be said of holy truths; a remembering consideration of them is a recovering of an erring and falling soul. Saint Peter forgot his Master, and then forgot himself, he forgot the words of a Master, and then the duty of a servant, but Peter recovered himself again: and how did he so? the text saith that he remembered the words of jesus, and when he had thought thereon, he went out and wept bitterly. 5 It is an avocation or withholdment from errors; why do men so commonly slip into new errors? one main cause is, they have let slip old truths, they have lost their touchstone to try doctrine by, they do not remember what and how they have heard and received, and therefore they destroy what they themselves have built. Simile. Like a ship which hath lost her anchor, tossed with waves and winds every way, so they are hurried and puffed up and down with every wind of doctrine. But he who rightly remembers the truth, hath not only thereby a touchstone to try and discover contrary errors, but likewise a buckler to secure his judgement, and a sword to cut off the corrupt reasonings and fallacies of the gaine-sayer. 6 Lastly, it is of singular good, and concernment to a distressed and deserted soul, and to a debarred person. The days of famine may befall thee, and then the food which joseph laid up, may preserve thee, if future means should fail, will not former and remembered truths be of comfort? and are you sure that seasons will last for ever? where is jerusalem, who did not know her day of peace? and where are the seven Churches of Asia? or the days of sickness may befall thee, wherein thou art debarred of the market, I mean, the public assembly of the Saints, and art so weakened, that read at all thou canst not; if now thy soul can remember God, and remember the truths of God, and can secretly confer with them, they may be of blessed help and peace unto thee; yea, the days of desertion may befall thee, the Lord may not look on thee as formerly; he may not confer at all with thee in sense and feeling: and what refuge hast thou now, but to fly to the truths of God, through which thou didst heretofore hear him and perceive him, and this may prove a support and solace to thy heart. Sure I am, Asaph in his desertions did so, see him in Psal. 77. 10. I will remember the years of Psal. 77. 10. the right hand of the most high; I will remember the works of the Lord, surely I will remember thy wonders of old: former embraces are new encouragements. Use. Thus for the explication and confirmation of the point, I now come to the application of it to ourselves. Should received truths be remembered? then, 1 Hearing is not all, some there are who hear not at all, they are like the deaf Adders which refuse to hear the voice of the charmer: Christ is pleased to speak, but they are not pleased to hearken: how much have these to answer for? Others do hear, and that is all; the word is but as a natural sound to excite that natural faculty of hearing, but they understand not what they hear: the word preached is as a book sealed up unto them, they think it enough to come to Church, etc. Others do hear and understand the truths delivered, but then they mind them no more, they leave all at the Church door, as we do our friends at the grave, forgetting that we came to a feast, to carry away, and not to a grave to leave all behind, as if the word were a tale, or a dream, it is instantly forgotten; in comes the world, out goes the word, to secular businesses, or sinful acts, they presently apply themselves, and so is the word Simile. squeized out like water out of a sponge, or the characters of it glide away like the impressions of a Seal upon the slippery water. Perhaps many a thousand Sermon they have heard in their days (and would think it a mortal fault) not to hear, but for meditating, pondering, reviewing of delivered truths, calling them to mind, the better to order their hearts and lives, they will not trouble themselves so fare; as if truth were a burden, or an unworthy companion. Now to the forgetful hearer, I would commend these things to be considered of. 1 If his forgetfulness be only of good things (when yet in any other thing and business his remembrance is quick enough, he can remember a tale or story twenty years since) it is a very uncomfortable sign. I confess that every good man's memory is not an equal treasury, nor perhaps a very fruitful soil, but to have a memory like an utterly barren womb, retentive of no spiritual truths, Simile. but like sand in a glass, put in the one part, and instantly running our to the other, this total and absolute falseness in our memories, is a shrewd presumption that either we do not at all rightly conceive of, and understand spiritual truths, or if we do, yet that we do not much care for them and respect them. 2 Forgetfulness of truths heard and received, is a kind of very evil ignorance; the Schoolmen do distinguish of Ignorantiae purae negationis, wherein a man doth not know, and of Ignorantiae pravae dispositionis, wherein either a man will not, or unfits himself to know. Thus is it with forgetfulness, truths forgotten are like truths unknown, and the more that the knowledge of former truths wear out, the less capacity is there to apprehend and receive further truths: Nor is this all, forgetfulness is not only a curtain drawn over knowledge, but it is a bar also to our practice: the forgetful jam. 1. 22. hearer can be no good practitioner. For no man acceptably practiseth more than he knows, and no man properly knows more than he remembers. Nor is that all, forgetfulness keeps us not only in an estate of ignorance and blindness, nor only in an estate of barrenness and undoingnesse, but further yet, it keeps us in a condition of sadness and uncomfortableness; for all our comforts depend upon divine truths (they are our springs of joy) but with this caution, so fare as they are solidly and rightly applied by us (Simile. as strong waters refresheth when they are taken) now the forgetting person, is an unapplying person, there can be no good using, where there is no good remembering of holy truths, So that now by thy forgetfulness, divine truths are lost, and the operations of them are lost, they can neither guide thee nor help thee, nor preserve or comfort thee at all; and if all these be lost, thou thyself canst not be safe; whatsoever opinion thou wilt have of thyself, Saint james assures thee that thou deceivest thine own self, cap. 1. 22. jam. 1. 22. 2 If remembering of truths heard and received be necessary, then be pleased to act the point which Christ here chargeth, Remember how thou hast received and heard: thou hast perhaps heard of the doctrine of sin, and knowledge thereof by the law, out of Rom. 7. 7. Thou hast heard of the manifold aggravations of sin in several texts, as against knowledge, means of grace, mercies, afflictions, covenants, etc. and of infidelity (that binding sin) out of John 3. Thou hast heard many a Sermon of the power of the word, for conviction and conversion, and for consolation, and for conversation, and for salvation, out of 2 Thes. 1. Thou hast heard of the impediments of the soul from coming to Christ, partly from the love of sin, john 3. partly from the love of the world, Mark. 10. 22. partly from the perverseness of our wills, Math. 23. 37. Thou hast heard of the preparations of the soul unto Christ, and much of the new covenant, out of Mal. 3. 1. Thou hast heard much of faith, for the nature of it, out of Acts 16. for the degrees of it, out of Mark. 9 for the use of it in all the promises, out of 2 Cor. 1. and of our love to God, out of Psal. 31. 23. Thou hast heard the doctrine of repentance from dead works largely opened, out of Acts 17. 30. and further unfolded in the conversion of the Prodigal, out of Luke 15. and of the doctrine of temptations, out of Luke 4. the kinds of them, and methods of defence and conquest. Thou hast lately heard of that comfortable, ample, perpetual care and goodness of God's providence over his Church and people out of Psal. 23. all over. Lastly, thou hast heard something of a languishing, and of a recovering soul from this, out of Revel. 3. 2. I call God to record at this day, that (according to my knowledge and ability) I have, (as Saint Paul, Acts 20. 27.) not shunned to declare unto you all the counsel of God requisite to your salvation, testifying unto you all, repentance towards God, and faith towards our Lord jesus Christ, verse 21. yea in season and out of season, in strength, in weakness, in public, in private, have I desired and endeavoured your everlasting good. Now let not these pious truths slip from you, or be as water spilt upon the ground: Ministers die, but let not truths die; Ministers depart, but let not truths departed; stony hearts are bad, but iron memories are good: if ye have heard truths and received them, why, still retain the truths for the truth's sake; let them ever abide with you, live with you, die with you: And do not lock up the truths only, but let your memories faithfully serve out those truths, according to your particular occasions and occurrences of your life; hold them out to keep out errors, bring them out to keep up graces, improve the directions of the word, to lead your ways, and the comforts of the word to refresh and encourage your hearts, and that you may skill the art of heavenly memory, know that, There are six things which Six things. will much avail to help and enable the remembrance of truths heard and received. 1 Ardent affection: love is a safe lock, and a ready hand; which we much like, we shall much mind, David was fervent in love, and therefore frequent in thinking of God's law, Psal. 119. Oh how I love thy law! Psal. 119 97. it is my meditation all the day: here was great love and great studying; Simile. a child will not forget his mother. 2 Frequent meditation: many earthly things wear out by handling (as characters in gold or silver) but heavenly characters abide longest where they are most perused. Every new and serious contemplation of them, makes a fairer and firmer impression; it is like a second stamping of them. The memory is like a glass, and the understanding as an eye looking back into it: the more frequent acquaintance and familiarity that the understanding hath, by reflecting on the memory, the more strongly are things engraven in our remembrance. 3 Constant operation: if memory were more used, memory would be more useful: when thou hast heard a Sermon, and art at home, then call thy memory to an account, how it hath played the faithful steward for thee, what truth it hath remembered, by a daily striving to remember, you shall daily perfect the remembrance. 4 A distinct apprehension: Saul was not easily found in the stuff, and confused minds are seldom linked with exact memories; the more orderly and exact that the understanding is, the more easy is the remembrance of things. Take heed of ignorant minds that know not truths, and of confused minds that can mistake truths. 5 Abundant conference: this course Moses prescribed the Israelites, to remember the laws given unto them, viz that they should often talk of them to their children; conference is as the driving in of the nail; one remembers that which the other forgets; our memories help our lips, and our lips do strengthen our memories. 6 Diligent practice: the scholar by a daily writing after the copy, doth thereby mend his hand, and help his memory. Truth's are ordained for practice; It cannot be, but that truths should remain faithful in the memory, which are made faithful in our walking. Truths easily take their leave of them who oppose them, or do not act them. Now to the second assertion, viz. That acceptance of truths is Second. not sufficient, but there must be persistence in them (and hold fast) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serva, or as Beza translates it, observa. Saint Paul is much in this doctrine; hold fast the form of 2 Tim. 1. 13. Titus 1. 9 sound words, 2 Tim. 1. 13. so again to Titus 1. 9 hold fast the faithful word; and that this doctrine may not be thought proper and peculiar to the Preacher of the truth; but common to all Christians, he therefore enlargeth the precept to all the Romans, Rom. 12. 9 (and under them to all Christians) to adhere or cleave unto what is good; the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they should be glued unto it. Solomon in effect delivers the same Pro. 23. 23. Buy the truth and sell. it not, a man may lawfully sell his house and lands as the Apostles did, and followed Christ, and in some sense his wife and children, (as Saint Jerome in epist. ad Heliod. would rather then he would put off Christ) yea and his own life too, as Saint Paul did, not count Acts 21. 13. it dear for Christ. But the truth must not be sold, it must be kept as a thing exceeding all price and bargain. Now for the fuller understanding of this proposition, premise with me these particulars. 1 That I speak not of humane and moral truths, such as are the rules in secular arts, in which there may be and is many times, an infallibility; but of religious and divine truths, which are contained in the word of God. 2 Religious truths are so, either in the imagination of man, or in the reality of the thing: I am not bound to embrace, much less to persist in all which every man propounds for truths, or which he conjectures to be so; only I am to hold fast those truths, which the word (rightly and genuinely expounded) teacheth and determineth to be so. 3 Again, the truths which seem to own themselves on the word of God, are either immediate and express, or only mediate and deduced; express truths are to be held fast, but deduced truths which are thence collected by the medium of a man's ability to judge, these are to be tried and examined by the prime and immediate truths, and so far to be held as they are found (upon due search) to have conformity with the immediate & express rules of truth. 4 Express truths (suppose them to be known and received) may be considered either in the latitude of them, or with restriction; we may not think it sufficient to hold fast some particular truths, either the greater or the lesser, and leave the rest to shift for themselves. But all known truths, even those which are not of that main concernment, not any one of them must be forsaken or left, but retained and maintained: as Athanasius and others of the first Nicene Fathers would not diminish, or add one iota & title about the deity of Christ; or as Moses would not leave one hoof behind, so we must not renounce or forsake any one branch of known truth, seem it never so little in the eyes of men. 5 Though there be a difference of times, yet there ought to be no difference of holy truths; there are times of prosperity for the Gospel, as Constantine's time was to the Church, and there are times of calamity as Nero's time, and Dioclesian's, and others the persecuting Emperors. Truth must be held fast; yea all truth, at all times; Simile. you see that the stars do shine in the coldest night of winter, as well as in the calmest night of summer; so truths must be held in the worst as well as in the best days. josephus' reports of the Samaritans, that if any good and favour befell the jews, than they would pretend affinity and kindred with them, they came from jacob; but if any calamity, than they were none of the stock of Abraham. It must not be thus with us, to vary our hearty respect to truths according to the favour or discouragement that the world bestows upon them: but to cleave unto them as Saint Paul did, under the sword, as S. Ignatius among the wild beasts, and Laurentius on the Gridiron, and Daniel among the Lions, and the three children in the fiery furnace. 6 Sixthly, though there be a difference of persons, yet we must not differ and wave our respects to holy truths; perhaps those holy truths which thou hast heard and tried, and received, may be contradicted and disputed, by some bold schismatical, heretical brains, who would blear and blur the truth, that so they may bring in damnable doctrines; by these they may be disgraced, derided, and reproached, Simile. these dogs may bark against the moon and its light; yea or perhaps though they have forwardly courted & professed the truths, yet they may fall off with Hymeneus and Philetus, and turn vile apostates. But as Peter said of Christ, that thou must say and act too, of truth, Though all men should forsake thee, yet I will never forsake thee. Against all subtlety of disputes, variety of judgements, schism and malice of evil men, and inconstancy of some men, thou must be rightly balanced. Hold fast the truth which thou hast heard and received. Quest. But how must truths be held fast? Sol. In four respects: 1 In the judgement and understanding. 2 In the will and affection. 3 In profession. 4 In conversation and practice. 1 In the judgement: for assent and approbation; there must be a firm evidence of them. I confess that there is a latitude in our credence, upon more and more evidence of truth; there may be a further and stronger assent unto them, and approbation of them. But there must be no wavering in the judgement; we must not admit of a staggering and reeling mind, nor of a levity in our judgements, to be driven and carried about with every wind of doctrine, as the Apostle speaks, Ephes. 4. 14. Eph. 4. 14. Athanasius knew this well, when he held his judgement fast in the truth of the deity of Christ, against the Arians: so Saint Austin, his judgement fast in the doctrine of grace against the Pelagians, and Cyprian against the Donatists, or Novatians, or Catharists. It is an honour for a man to recant an error, but a perfidious shame for any Christian to suffer any truth to be supplanted by any error. 2 In the will and affection, our love must hold the truth fast, therefore the Apostle bids us to be glued unto it, Rom. 12. 9 it is with truth's Simile. as with some plants which live and thrive not, but in warm climates. That ancient desire after truth and delight in it, to take counsel from it, and strength from it, and comfort by it, must not decay and die within us, but must remain and abound, though others hate, disgrace, and endeavour to make void the truth, yet we must cleave unto it, and love it, as David, Psal. 119. 3 In our profession; hence that advice of the Apostle in Phil. 2. 16 to hold forth the word of life, even in the midst of a dark and froward generation: Christ would have us not only to believe, but to confess him before men. Remember that it was no small sin in Peter, when he pretended that he knew not the man. Gregory Nazianzen reports in one of his orations against julian, that some Christian soldiers being cunningly circumvented by him to idolatrous sacrifices, perceiving the error, they all ran bacl unto him, and threw him his money again, and protested they were Christians, and in what they did, they were circumvented by him, Heb. 10. Heb. 10. 23. 23. let us hold fast the profession of our faith without wavering; the Christian must change neither his Master, nor his service, nor his livery. 4 In our conversation; we must still practise truths, and keep our lives answerable unto them. Saint john calls this a walking in the truth: then a man walks in the truth, when he holds on his course of holy obedience unto it, against all the encouragements and discouragements of the world, as the three children in Daniel, etc. not with the Galathians beginning in the spirit, and ending in the flesh, or like those Israelites, whose righteousness was as the morning dew. But we must still run the race set before us, and keep steadfast our feet unto the paths of righteousness and ways of truth. Quest. Why must divine truths heard and received be held fast? Sol. Reason's thereof are many, I will briefly point out some of them. 1 Divine truth is a most precious and excellent thing, therefore in Scripture it is compared to gold, which of metals is the most precious, nay it is more precious than gold or rubies, and all the things which thou canst desire, are not to be compared unto it, see Pro. 3. 14. 15. Pro. 3. 14. 15. It is more excellent than the excellencies of the creatures, not then some of them, but then all of them; and a man if he were to imagine any excellency, or if the utmost of his desires were enlarged, yet could they not find out and pitch upon such an excellency. Therefore saith Saint john to the Church of Philadelphia, Revel. 3. 11. Hold that Revel. 3. 11. fast which thou hast, that no man take thy crown; the crown is the top of royalties, such a thing is truth, let no man take thy crown. Beloved, there are two properties which assure us of the excellency of things. 1 The more holy they are, the Two things intimate an excellency. more excellent they are; all corruptions are diminutions of excellency, the more mixed a thing is, the more it is abased, as if gold and tin be mixed; and the more pure it is, as mere gold, the more glorious it is. Now the truths of God are holy, not as persons are holy (which is with mixture and imperfection) but as the light at noon day is pure without darkness at all. 2 The more that God is in any thing, the more excellent it is, for so much as we partake of him (who is excellency itself) so much more we rise in our excellency. But the great God is altogether seen in this word of truth: there is his wisdom, there is his power and greatness, there is his love and mercifulness, there is his Christ and faithfulness, therefore it is most excellent, and consequently to be held fast by us. 2 Divine truths are (as it were) made over to us under terms of constancy and perpetuity: I find in Scriptures that they are termed sometimes Our heritage; estates which are personal (if that be the phrase) for possession may be sold, as that which a child buys with his own money; but estates which are natural or hereditary, such I mean as come to be ours by descent, these aught to be kept for posterity: God forbidden said Naboth, that I should sell the inheritance of my fathers: divine truths are an heritage to descend from us to our children, and therefore we are neither to dispossess ourselves of them, nor to suffer ourselves by any to be dispossessed of them, Psal. 119. 111. thy testimonies Psal. 119 111. have I taken as an heritage for ever. God's trust: something we commit to God, something God commits to us, 2 Tim. 1. 12. He is able to keep that which I have committed unto him: we trust God with our souls, and God trusts us with his truths, which are therefore called, that good thing committed to us for to keep, 2 Tim. 1. 14. now in matters of trust, we must be faithful, for we must be responsable for the whole wherewith we are instructed, as the servants in the Gospel, who had talents committed to their trust, they were called to an account for them: so if the Lord trust any man with graces, or with his truths, the man must carefully keep and preserve them, for the Lord will ask him another day for his trust, as Saint john did of the Bishop of Jerusalem for his depositum. They observe that a trust must be, first, redelivered, secondly, wholly, thirdly, only to him who committed it to us for trust. 3 Not to hold fast the truths, is an exceeding and fearful injury or wrong, it is injurious, 1 To God, for he is the Lord or God of truth: truths are ours for the efficacy of them, but only this for the authority of them. Simile. Should a private person presume of himself to sell the King's jewels? it might be as much as his life is worth: truths are Gods jewels, he reveals them, he owns them, he hath sealed them with the blood of Christ, and therefore thou dost presumptuously wrong the Lord to put off the things which belong to him. 2 To our covenant and vow, what was our baptism but a devoting and solemn vowing of ourselves to be faithful to Christ and to his truths? we solemnly professed that none should be our Lord, but God, and that we should be his faithful servants unto our lives end, yea and we have ratified this vow many a time, by coming to the Sacrament of the Lords Supper. Now if we do not hold fast the truths of Christ, but forsake them or any of them, we are guilty of extreme perjury, not in a matter betwixt man and man, but betwixt God and man; thou art forsworn again and again unto the Lord thy God, and haste (as much as in thee lies) made void the covenant of grace and life for thy poor soul. 4 Consider but the necessary uses of divine truths, and then we will acknowledge that they are to be held fast. The use of the word or divine truths, respects the everlasting and happy condition of the soul, from the beginning to the end thereof. Everlasting and true happiness is the end and scope that every Christian looks at; and divine truths serve him fully and effectually, to this end, both to discover it, and to bring man unto it. There are many things required to set us in the true way, to bring a man to heaven, v. g. 1 Conviction of his sinful condition, but the word inlightens the mind, and convinceth the conscience. 2 Contrition for sin, but the word pricks our hearts, as Acts 2. and humbles them. 3 Conversion of soul; but the law of the Lord is perfect, converting the soul, Psal. 19 7. by it comes faith into the soul, Psal. 19 7. which gets Christ, Rom. 10. 17. Rom. 10. 17. by it comes repentance, Acts 3. 19 4 Augmentation of grace; but by the word we are built up, Acts 20. 32. and grow more and more. 5 Perseverance in grace; but by the word we are kept and established to the end, it is the power of God unto salvation, Rom. 1. 16. Rom. 1. 16. What should I say more, read the Apostle summing up all in 2 Tim. 3. 16. All Scripture is given 2 Tim. 3. 16. by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect, throughly furnished to all good works. 15 Yea they are able to make us wise unto salvation, through faith ●hich is in Christ jesus. Again, there are many encouragements comforting and supporting in our way, as divine consolations of the spirit of God, peace in conscience joy in the holy Ghost, all which are the myrrh dropping only from divine truths; thy word hath comforted me, said David, thy word hath quickened me; in the house of my pilgrimage, they were the joys of his heart, and in the days of his calamity they were the stay of his heart. Now put all together, if divine truths show us the true happiness, if they only put us into the true way, unto that true happiness, if they only keep us in that way, if they only comfort and strengthen us in that way, if they only bring us to the end of our faith, even the salvation of our souls, will we not, ought we not to hold them fast? Use. The first use of this point shall be to convince and reprove the wonderful inconstancy of the sons of men, that slipperiness and unsettledness of spirit, which is to be found amongst them. Consider divine truths as they lie. 1 In doctrine; we may now complain as the Apostle did of the Galathians, chap. 1. verse 6. Gal. 1. 6. I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another Gospel. Some revolt from the Protestant doctrine, to the Popish leven, others fall off from the orthodox articles of our Church, to anabaptistical fancies, and Socinian Blasphemies, and the Lord be merciful unto us, what daily unsettledness and giddiness possesseth us; if any novelty of doctrine (though a root of bitterness) start up and be delivered with any confidence or cunning of deceiving wit, how instantly we fly off from our old truths, how greedily and madly we suck in poisonous errors, and being thus driven with every wind, what tempests of railing and disgraces do we heap upon those who cross our fickleness with constant vindications and asserting of the true doctrines of faith and life. It makes me to pity this great and famous City, whiles I behold a colluvies, a very rabble of all opinions, and such a going and coming, touchings at, and sailings off from the land of uprightness: One week this is a truth, and almost an article; the next week it is no such matter, but some other thing is the right. Simile. Thus we play many times with great truths, as children do with their Babies, one while embrace them, anon break them and throw them into the dirt. But are there so many ways to heaven as men will make, or hast thou power to coin other articles of faith at pleasure, or will the Lord bear all this resting and mocking with his truths? Two things makes me fear the Lord will punish us in the Gospel; one is, our general barrenness in life, another is our great sickleness in matter of truths. 2 In conversation; many times we hold the truth in unrighteousness: we do not prise the truth and love it, nor live according to it with constancy, but as the Prophet cried out, how is the beautiful City become an heap? so may we say of many, how is their righteous walkings degenerated into an ungodly living? their wine is soured, and lamp put out. But I will tell you the reasons and causes of all this inconstancy The causes of constancy. and apostasy, v. g. 1 Men are very ignorant, and therefore very inconstant: ignorance is the great sponge to suck in errors, as pride is the great Bawd to vent them. Chaff may be tossed any way: that which is weak, is also light. 2 Though their apprehensions be large, yet their affections are foul, they know truth, but love sin which is contrary to truth: Simile. now a foul stomach ever makes an ill head, and a secret love of sin, works out the strength of truth in the mind: men do the more easily grow erroneous, who first grow irreligious. 3 There is an itch of pride; Evah and Adam would know more than was fit, and therefore lost all that was good; you never read of a proud person, but either his life was notoriously tainted, or his judgement notably corrupted: the greatest errors, have fallen from those that have been most proud, and have been taken up by those that have been most ignorant. 4 And then also many have Athenian wits, they long for novelties, though the old wine be best, yet their palate must be in the fashion for new; there is a sore vanity in a natural mind, that it cannot long fix on any estate, or on any truth. 5 A colloging slavishness, many give up their souls and faith to the religion of others, and like wax, are still fashioned to the opinions of great persons; they are afraid of their displeasures, and therefore even in points of religion, will dance after their pipe. 6 A sordid and eminent love of the world, for which Demas forsook Christ, and judas sold his Master, and Hymeneus made shipwreck of faith: the unsatisfiable slave to the world will never be a faithful servant to truth; he who hath already pawned his soul, will with as much ease sell off the truth. Spira for its sake abjured the truth, but ventured the loss of it, and himself too. 7 Many men are licentious, and therefore unsteadfast: corrupt doctrines give more scope than the true and heavenly: we are apt to believe that soon, which pleaseth us most; erroneous points are more for pleasure, and divine truths are more for strictness, and Simile. therefore as those Grecians (if I forget not the story) gave up their weapons to enjoy their sports, so many give up the truth, to enjoy their easy and lose kind of walking. Use. 2 But for you, I hope better things, though I thus speak: hitherto you have heard the good truths and ways of God, and have held them fast, I have not found you (as other people) of so unsettled and inconstant spirits. And therefore as Christ said to the Church of Thyatira, the same I will presume to say unto you, Revel. 2. 24. 25. I will Rev. 2. 24. 25. put upon you no other burden but that which ye have already, holdfast: what need I urge this with many motives? 1 If it be truth, why should it Motives. be left? is error better than truth? then should darkness be better than light? 2 Can you better your estates by leaving of truths? when the devils fell from truth, they fell from heaven, when Adam fell from truth, he fell from Paradise. 3 Will not the truth keep you? if you keep the truth as the ship doth the Pilot who keepeth it, truth will keep thy soul and graces together, thy soul and Christ together, thy soul and comfort together, thy soul and prosperity together, therefore it is called the girdle of truth, because as a girdle it holds all together. Thou partest with strength, with joy, with safety, with blessing, with happiness if thou part with truth. 4 The reward is sure, if thou be faithful, not a mean reward, but that of life, even a crown of life, Rev. 2. 10. Rev. 2. 10. Rules. Now that you may for ever hold fast divine truths, take these rules or directions. 1 Lay a solid foundation in distinct knowledge of them; confused brains cause unsettled hearts: rest not in pilate's demand what is truth, nor in the Israelites hover betwixt two opinions, nor in that gross salary of religion, to take up truth upon trust, for any man sake whatsoever, were he the sharpest jeremiah, or the learnedst Paul, or the comfortablest Barnabas; be not satisfied this is truth, because this, that man saith, but as the honourable Beraeans searched the Scriptures about the things which even Saint Paul himself delivered, so do you prove all things saith the Apostle, receive truth upon an evidence of truth, if the first truth (which is the word of God) and the rule and compass will not approve it, it is error and not truth. Object. Yea, but how may we know truths, for there are many religions, and many opinions obtruded to the world, the truth of which cannot so or silly be discerned. Sol. I answer, that true doctrine may be discerned from false doctrines, 1 by the unity of them, unum & verum convertuntur, truth is one or none, there is but one way (saith Aristotle) to hit the mark, but many ways to miss it; error is manifold and divers, Simile. like the image which Nabuchadnezzar saw mixed of gold and clay, and as Aristotle speaks of Vices, that they are contrary both to virtues and themselves; so erroneous doctrines are opposite to truth, and to themselves; Simile. there is no error but is like a liar, apt to forget and wound itself, but truth is single, like Christ's garment, undivided; as there is but one Christ, so but one faith. 2 The purity of them; all false doctrine (like treacherous physic) gives ease; Simile. or like a whore, much in beauty, when false in honesty: what it wants in verity, it makes up in liberty; like ill wares which therefore have the larger allowances; the doctrine which is unsound, generally is licentious, as is evident in the Mahometan or Popish tenants. But truth is holy in itself, and to us, teaching it within the heart, and ordering it in the life. It is an adversary to sin, because all sin is an adversary unto God. 3 The efficacy of them: usually corrupt doctrines add to our notions, but meddle not with our corruptions; they swell us, but do not edify us, they are pills which only work upon the brain, they neither bring true grace, or sound peace with them: only this, Satan makes the erroneous very violent, that thereby they may think themselves in the right. But the doctrine which is true, is strong, it is heavenly in its nature, and mighty in its operation, comes from God, and brings to God, makes the bad good, and the good better; there is no such salve to heal a corrupt heart, nor balm to refresh a troubled conscience, as truth. 4 The antiquity of them: error is but the shadow and ape of truth, the saying is, id demúm verissimum quod antiquissimum. Truth is the first borne, for God spoke it, before the devil spoke the other; errors may be old, but truth saw the light before them; the whole farrago of corrupt doctrines amongst the Papists for transubstantiation, invocation of Saints, prayers for the dead, merit, supremacy; their originals were of yesterday; though they boast antiquity, yet they dare not stand to the trial of Christ and his Apostles, who must decide all truths. 5 The simplicity of them: errors came in by the Serpent at the first, and are much of its nature, full of wind and turn; all corrupt doctrines are deceivable and subtle: how many arts were feigned by Arrius and the Arrian Bishops, to bring in their damnable error? what forging of lies, and odious accusations of Athanasius, that he was dishonest with a woman, and cut off a man's hand, as Eusebius relates: and so the jesuites about Calvin, and Luther, and Melancthon, and Beza, etc. and so for the establishing of the Council of Trent, the Pope's Cloak-bags were weekly filled with devices and carriages. Yea, and observe the very Papists at this day, how deceiveably confident they are, that al● antiquity and testimony is on their side, when either it is a pack of their own writers only, or other authors which they have forged, or else antiquity miserably lanced and cut, and interlaced by their Index expurgatorius: yea, and I pray God that many of the opinions in this City be not bolstered up with high clamours, and with artificial lies. But truth is naked and plain, it is neither of a cruel nature, like Cain, nor of a subtle spirit with Absalon, nor of a lying spirit with Ahabs' false Prophets, it flatters no man, nor beguiles any: being truth, it is not ashamed of light or trial, and it alone can maintain itself against all contrary quarrels: a good cause is like a good conscience, even a bulwark to itself, like the sun in its light, and heat against all clouds, etc. 5 The duration of them: truth like the sun hath run down through all ages: not that all men have embraced it, but that by some it hath still been embraced: some one or more hath still been at the bar, to bear witness unto it. New men have still risen up, (and sometimes out of the ashes as it were of the dead) to maintain, and either by tongue, or pen, or blood, to defend the truth: but Erroneous doctrines, as they want an inward harmony, so also an outward consent, like a deceitful brook, they are spent after a while, or like commotions in a state, Simile. though strong or long, yet they come to an end at length, either some special judgements on the ringleaders, or the authority of Princes, as Alexander against Arius, or the prayers of the Saints, or the decision of lawful counsels have still cashiered these meteors: but as it is said of divine mercy, that it endures for ever, the same is affirmed of divine truth, it runs from one generation to another; till Christ make his Church triumphant, the militant Church shall be the pillar of truth. 6 The conformity of them to the rule or word. Erroneous doctrines like unsound flesh, cannot abide handling, and Simile. like an ill favoured woman, would have all glasses broken. But truth like sound gold, will endure a touchstone, truth will be found truth upon search, bring it to the conscience, it will work as truth; bring it to the deathbed, it will uphold as truth; bring it to the scriptures, it will hold out as truth. 2 When truths upon search are found to be truths, then embrace them for the truth's sake, not upon personal and mutable causes or ends. 3 Firm refolution after trial, by which our knowledge comes to be clear, and without doubt there must be now a plain resolution and purpose of heart in cleaving to such faithfully evidenced truths: thou must by an faith (as it were) root thy very heart in the truths of Christ, as Saint Paul, though bonds and afflictions, though good report or evil, though death itself abide him for Christ, come what will come, disputes, fancies, errors, troubles, losses, I have found the truth, and it will I hold for ever. 3 Loyal affection: than it is loyal, when it is inclusive, to every truth, etc. exclusive to nothing but truth: this loyal affection will make us to, first, do, secondly, suffer, thirdly, cleave: love truth, and then truth will be held: I held him, and would not let him go, said the Church, then in love with Christ, Cant. 3. Love is the easiest key to open the heart to Cant. 3. Christ, and the strongest lock to keep sure the truth in our hearts: when thou hast experimentally felt the heavenly strength and comfort of God's truths, then wilt thou certainly stick unto them. 4 join conscience to science: O when people have the truths still sounding in their ears, and ungodliness still stirring and ruling in their lives, it cannot be, that they should have strong hands, who have wicked hearts; Hymeneus made shipwreck of faith, and of conscience both together, 1 Tim 1. 19 Therefore strive to obey the 1 Tim. 1. 19 truths, add to thy faith virtue; be a doing Christian as well as a knowing Christian. 5 Be watchful in prayer to God, with David, to uphold thee, with Saint Peter to establish thee, still to keep thee, that thou mayest keep his truths: excellent is that speech of Bernard, S. Bernard. in Psal. qui habitat pag. 283. Basil. neque enim quae habemus ab eo, servare aut tenere possumus sine eo; that God by whose light alone we know the truth, by his strength alone we keep it. Thus much for the text, and now for the occasion, and here I cannot be long, neither my affections nor yours will admit of large discourse, only a word of you, and a word to you. Of you, so regardful have you been to my Ministry, so loving to my person, so faithful in your maintenance, so cheerfully encouraging generally from you all, but chief from the chiefest, that had it pleased the Lord to have given me health (the which I have scarce enjoyed one whole year together since I have been here) I should not have stirred easily from such a people, for the best preferment that could be conveniently offered unto me. I speak my heart freely, I cannot tell on which side the unwillingness is most, whether on your part who are left, or on my part who am constrained to leave you. But to say no more of your goodness, give me leave (for the close of all) to leave a few Legacies with you, being all my friends, and hearken to my words, as the words of a dying man, for the Lord knows how short my days may be. My Legacies are these: 1 Lay out more time for your souls: the soul is a precious thing, the soul is a corrupted thing, sins are in it, much guilt is upon it, there is a Christ that it needs, holiness that it must have, heaven that it would have, thy body is but clay, thy soul a spirit, the world a vanity, thy soul immortal: all is well if the soul be well, nothing is well if that be evil: I beseech you pray more, hear more, know more, confer more, do more and more for your souls, when you come to die, you will then find it to be all your work: O then whiles health is in you, make it thy chiefest work to seek the kingdom of heaven and the righteousness thereof for your souls, feed not the slave, and starve the child. 2 Upon good grounds make sure of a reconciled God: live not in an unreconciled condition: no enemy like an ill conscience, and a good God: study the right of thy sins, and the blood of Christ, repentance from dead works, and faith in the Lord jesus, so shalt thou behold the face of God and live. The ways of reconciliation with God, and the settling of thy conscience about it, may cost thee many prayers and tears, and diligent studies, but the love of God and heaven will answer, and recompense all. 3 Wisely improve all heavenly seasons: the Lord hitherto hath continued unto you, days of peace and salvation, heavenly opportunities public and private, and I beseech him for ever so to do. Now receive not the grace of God in vain, lay hold on these occasions, if there be not wisdom to improve them, there may be sadness for neglecting them. You see how many worthy and faithful Ministers God hath taken away (of late) by death, and shall the present Prophets live for ever? O then in your day and time hearken, regard, repent, believe, live, and thrive under holy and faithful Ministers, make more use of their doctrines, of their rules, of their counsels, of their comforts, of their experience and prayers, the night will come when neither we nor you must work any longer. 4 Study the grounds and principles of religion better; first, lay good foundations, and then build on them: errors in the entrance, weaken all in the progress. Take pains to know what that good and acceptable will of the Lord is: a well bottomed Christian is like a well-bottomed vessel at sea, which can ride out in all weathers: no Christian stands so fast, or thrives so well as the well grounded Christian. 5 Be rather an agent, than a disputant in religion? the vanity of wit is to argue much, but the sincerity of the heart is to do much: for doubtful points, and subtle novelties, let others beat them, and serve them, and in the mean while, pray thou much, that thou mayest obey the truths which thou knowest. In speculatives be wise to sobriety, in practicals be as good as thou canst: it is not the wittiest scholar, but the truest Christian who shall go to heaven. 6 Be less formal, and more fruitful: know that as we must be brought to an account for every word which we speak, so much more for every word that God speaks. Mere godliness is not enough under constant and great means of grace: God expects much when he gives much: if it doth not utterly cast thee, yet it must excessively trouble thee to be thin in bearing, when God hath been large in sowing. 7 Let all Christians be of more fruitful hearts and charitable spirits one towards another. There are treacherous and malicious hearts enough in the world, thou needest not to help the devil to be an accuser of the brethren. It is a sad thing when one Christian can hardly trust another, and that they who should pity and heal infirmities, are yet inventors of lies and obloquys; these are the wounds which my friends gave me, said the Church in the Canticles. If thy fellow Christian do fail, rather compassionate and secure him, than hate and reproach him; thou shalt never establish thy graces or name upon the ruins and scandals of another man; if thou be a strong Christian, be more tender, if weak, be more silent; the strong should bear the infirmities of the weak, and the weak should hearken to the directions of the strong: your graces are strong, and safety surer by love then by division, therefore be of one mind, and live in peace, let brotherly love continue. 8 Mind death often, and prepare for it betimes; he who is a stranger to dying thoughts, is ordinarily a stranger to a godly life; thou wouldst hasten and better thy work, if thou didst more look bacl on thy life, and more forward on thy death. 9 Be diligent in your particular places: the idle body can hardly hold a good soul; that man is in danger, who is all for heaven, or all for earth, both our callings must be regarded. 10 Be much in prayer: the Christian usually gets the greatest blessings on his knees; God is much with him in grace, who is most with God in prayer. And pray not for yourselves only, but for others, and as for others, so for me, as Saint Paul desired of the Ephesians, c. 6. 19 that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel, that therein (v. 20.) I may speak as I ought to speak; and so as the same Apostle in his ultimum vale said to those Ephesians, the same I say unto you. Brethren, I commend you unto God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them which are sanctified. FINIS. The Table. A ACtivity of love to set on graces, p 144 Affections are many times dying, p. 11. 45 Ardency of affections, an exceeding help, 1 to the remembrance of truths taught, 2 to the holding fast of the truth, p 198. & 213 The different carriage of a weakened and a strengthened Christian under afflictions p 111, The application of Christ, the ordinances and other means helpful against decaying, p 72. 98. 131 Apostasy from the truth, seven causes of it, p 272 Gods approbation to be studied, p 158 A distinct apprehension of truths needful to the remembrance of truths, p 200 C Cause's of a dying condition, p 16 Christ strengthens a languishing Christian three ways, p 79 Comforts attend Christians, and when? p 40 Communion with God, and its kinds, p 38. 39 Conference about truths taught, useful, p 201 Conscience to be joined with science; p 250 Conscience wounded and vexed, p. 16. 40 Corruptions have a decaying power, p 16 Considerations of a man's condition is necessary, p 121 A dying conversation, p. 10. 50 Truths taught to be kept in a man's conversation. p 215 Lively consociation, what? p 135 D DAmping of communion with God. p 38 Depression of heavenly strength, p 36 Delight taken in godly company, p 108 Delightfulness in love, p 145 Diligence in love, ibid. True doctrines discovered from false in seven things, p 240 Seven disadvantages in a weakened condition, p 92 Desertion a consequent of decaying, p 40 A dying disposition opened, p 8 Christians are dying in seven respects, p 10 Dying in duties how known, p 44 53 E EXamination neglected, the evil of it, p 22. 23 Excess in passion dangerous, p 28 Excellency hath two things in it, p 217 Expressions of grace, 1 passionate, 2 deliberate, p 63 Extenuations of excellencies by decay, p 34 Truths are to be embraced, p 248 F Faintness in acts of religion, p 53 Faith a radical and strengthening grace, p 14. 142 Forgetfulness of the word evil and hurtful, p 190 Formality to be checked. p 69 G MEn may decay in gifts and graces, and how? p 13, 14 Graces given to men for three ends, p 54 Graces are inclining, enlarging and cleansing principles, p 55, 56, 57 Graces bestowed, are to be kept in repair▪ p 88 Graces diffused, and graces employed, how to be understood, p 64 H HEaring not enough for a Christian, p 187 A plain and a pliable heart, p 132 Helps, first, to remember, secondly, to hold fast truths, p 198. 238 Hold fast the truth, p 210 Divine truths a Christians heritage, p 219 Humbling under decay, p 67 Deep humiliation a means to strengthen a decayed Christian, p 123 I Jealousy and three things arising from it, p 70 Inconstancy and its causes, p 232 Implantation of holy principles, what it is? p 74 Interruption in duties, p 64 Decays in judgement. p 12 The imperfection of our estate before God, p 157 Truths held fast in judgement, p 211 L THree things in love furthering duties, p 144, 145 Loyal affection to the truth, p 299 Ten legacies, p 253 M MEditation an help to memory, p 199 Means to keep up graces, p 67 Means to recover out of a dying condition, p 73 Means of strengthening, p 121 N NEglect and its danger, p 19 O COnstant operation, what? p 200 Opposition against dying causes, p 137 Ordinances, and three things about them, 97 P THree sorts of people living under the means, p 7 Perfection and a striving unto it, p 68 Perfecting of holy principles, p 75 Persistance in holy truths, p 202 Practise a keeper of truths, p 202 Practical remembrance, what it is, p 167 Practical truths what they are, p 175 Preparation to the ordinances, p 97 Physicking the soul, what? p 22 Dying in profession, what, p 10 Truth is held by profession, p 214 R Reason's for the strengthening of a spiritual condition, p 84 Reasons to hold fast divine truths, p 216 Active reformation, what, p 128 Truths taught are to be remembered, p 163 The nature, sorts, ways, causes, and means of rememembrance, p 160. to 202 Resistance of sin, p 102 Rising of graces, p 110 Solid resolutions, p 125 Resolution to cleave to the truth, p 249 Revolting from doctrine, p 228. and in conversation, 231 S SIlence in heaven, what and when, p 41 Sin, and a Christian in sinning, p 60, 61 Seriousness in society, p 71 Standing at a stay, p 70 Strengthening of spirituals under decays, p 74. 78. 83 Supplication must be ardent, p 129 Suspicion of a man's own condition, p 42 Sen siblenesse and spiritualness not equal, p 62 T Time's of spiritual troubles▪ p 41 Truths add their sorts, p 175, 205, 206 Divine truths is God's trust, p 220 Three things about a trust. p 221 Z A Case resolved about decay in zeal, p 62 FINIS. Errata. PAge 8. line 16. for a, read secondly, p. 147. l. 3. for wit, r. we all know, etc. p. 221. l. 4. for instructed, r. entrusted. Octob. 22. 1639. Imprimatur, JOH. HANSLEY.