Christs Counsel to His Languishing Church of Sardis, Text

Christs Counsel to His Languishing Church of Sardis · Text

p. 1CHRISTS COVNSELL to His languiſhing CHURCH.

REVEL. 3. 2, 3 verſes.

Be watchfull and ſtrengthen the things that remaine, which are ready to dye, for I have not found thy works perfect before God.

Remember therefore how thou haſt received and heard, and hold faſt and repent, &c.

THe author of this Booke was IESUS CHRIST; the pen-man was Iohn the Apoſtle, the matter of it, is p. 2generally myſterious; the perſons whom it concernes 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 apoſtaſie; Smyrna (the ſecond of them) is encouraged to conſtancie; Pergamus & Thyatira (the third and fourth of them) are charged for permiſſion of ſome idolatry; Sardis (the fifth of them) is deepely queſtioned for hypocriſie; Philadelphia (the ſixth of them) is commended for fidelity, and Laodicea (the laſt of them) is condemned for neutrality or indifferency.

p. 3In this Epiſtle to Sardis, you have,

1 An inſcription: 1. To whom? unto the Angell of the Church in Sardis.

2 From whom? He that hath the ſeven ſpirits (▪) Chriſt, who hath manifold abundance of ſpirituall gifts and graces in his owne diſpoſing, and imparts them by his ſpirit.

2 A deſcription of that Angell 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.

p. 42 In ſubſtance; but thou art dead, q. d. there is no ſuch matter, thy Gold is but Tinne, 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 doe, the which direction is,

1 Generall, Be watchfull or awake: no reformation without diligent and ſerious conſideration.

2 Speciall, where,

1 The matter of it, Strengthen the things which remaine, that are ready to dye

2 The equity of it, for I have not found thy works perfect before God.

p. 53 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 ſpeciall exhortation to hold them faſt,

2 In repentance of all evill, eſpecially of their hypocriſie 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 onelyonly be able (as reapers doe in the full field) to cut down many particulars, and leave the binding of them up to ſome one more skilfull harveſt p. 6man: take them thus.

1 That people living under evangelicall teaching, may yet be but in a decaying and dying condition (the things that be ready to dye.)

2 That ſpirituals are to be ſuccoured and ſtrengthened if once they grow languiſhing and dying, (ſtrengthen the things that, &c.)

3 That the eſtate, though viſibly faire 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 originall truths, are the way to revive a dying p. 7chriſtian, to fetch him againe. [Remember therefore, &c.]

6 Spirituall decayings doe require ſpirituall repentings: [and repent.]

I begin with the firſt of theſe, viz.

Doct. That people living under evangelicall 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 prophane, who are ſtarke dead, there is neither the ſubſtance, nor the ſemblance of any heavenly life in them.

p. 82 Others are cunningly hypocriticall, whoſe leafe of profeſſion ſeemes 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 ſpirituall life truely 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 ſpirituall principles; for looke as when a man is dying in a naturall way, the vitall principles of Calidum and Humidum p. 9are notoriouſly impaired; ſo when a Chriſtian is dying in a ſpirituall 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 weakely (like a dying pulſe) and cum laeſis facultatibus, as a man goes with lame legges, and a ſickly body, ſo he walkes with wounded principles and a languiſhing pining ſoule.

3 But if you will have the point in a more ample manner, then know that a Chriſtian may be dying partly,

p. 101 In profeſſion, his very A Chriſtian may be dying in ſeven things.leaves may wither; that viſible forwardneſſe of zeale and diligence, that wonted preſence of his at the ordinances, they may admit of an extreme ſluggiſhneſſe and remiſſeneſſe; he may grow a ſtranger to God.

2 In converſation: His hand may ſhrivell and diſflouriſh: that former aſſociation of himſelfe with the people of God, may now be no delight, and profitable diſcourſes of heaven and of holineſſe, may now be much laid aſide, there may now drop no ſuch waters from his fountaine, and very little good from his ſociety: his candle may burne darkely, and p. 11with a very imperfect and looſing 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 coales and cinders: Chriſt puts the Epheſians in minde of their firſt love that it was left, Revelat. 2. 4. Revel. 2. 4.Rev 2:4though not abſolutely for nature, yet eminently for meaſure, and S. Paul upbraideth the Galathians for that ſtrange cooleneſſe in their affections to his perſon and miniſtery, whereas at the firſt, their zeale was ſo forward, as that their very eyes Gal. 4. 15. were at his ſervice.Gal. 4. 15Gal 4:15

4 In duties which may now be chopt off by intermiſſion, or p. 12wrought out with voluntary diſtractions, either none, or rugged, done with a kinde of formality, coldly, chilly, careleſly.

Heretofore no time was too long, no diverſion ſufficiently excuſable, no praying ſatisfying without lamenting compunctions and groanings 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 minde and underſtanding were Simile. (like the Needle p. 13looking to the Poleſtarre) with much admiration and delectation taken up with the meditations of God and Chriſt, and divine truths and waies. Now vaine objects are doted upon poore, inferiour, tranſitory delights and profits, take up the lodging, and ſo fill the ſoule, that it becomes almoſt a ſtranger to holy contemplations and meditations. It hath almoſt loſt the relliſh of the ſtudious thoughts of God, or Chriſt, or ſalvation.

6 In gifts or parts, which through too much indulgence to carnall eaſe or affectation of worldly greatneſſe or defect of fit imployment, may like a p. 14ſharpe ſword, grow ruſty, or like ſtanding waters in a poole, be almoſt drawne 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 adminiſtring ſuccour & ſtrength unto them by a conſtant application of the ordinances, partly by p. 15hearkning unto ſome ſinfull temptations.

So that now repentance may become more difficult and unable, and godly ſorrow can ſcarce be diſcerned for that extreame hardneſſe of heart, and faith can ſcarce finde the way, or make any uſe of Chriſt, and the promiſes, but the gates of unbeliefe ſeeme to poſſeſſe the ſoule.

Yea, the feare of God may now not ſo reſtraine and awe, and the love of God may not ſo prevaile and excite, as they have done in former times.

Object. But you will demand what may be the cauſes of this dying condition?

p. 16Sol. I conjecture theſe.

1 Simile. Some deadly corruption which hath ſeized upon their ſpirits: if poyſon get into the body, it works upon the ſpirits, and ſo weakens and indangers life.

The people of God are ſometimes taſting of poyſon, they are tampering with unſound doctrines, which as they doe infect the judgement, ſo they doe abate their ſpirituall principles and abilities. The Apoſtle was afraid that he had loſt his labour, and ſpent himſelfe in vaine to thoſe of Galatia, that they were even leaving their hold in Chriſt, and what was the cauſe of it? Surely ſome p. 17falſe Apoſtles had leavened them with errour about circumciſion, and the obſervation of the law. When the judgement is corrupted with any errour, then truths are not of that power with the ſoule, & where truth looſeth in authority, there grace will looſe in its ſtrength and efficacie.

2 Some deadly wound is given unto them; you know that a man may dye, not onelyonly by a draught of poyſon, but Simile. likewiſe by the cut of a ſword, which divides the parts, and lets out the bloud that carries and preſerves the life of man.

There are things which doe fight againſt the ſoul, 1 Pet. 2. 11. p. 181 Pet. 2. 11.1 Pet 2:11and not onelyonly fight againſt it, but wound it; nay not the ſoule and conſcience onelyonly, but likewiſe our very graces.

Sinnings doe not onelyonly prove a troubleſome wound to the conſcience, but likewiſe a killing 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 doe many times hearken to ſome baſer luſts and viler commiſſions (as you know in David and others) and when ſinne hath got any favour in the judgement or affection, it is like a diſeaſe which will not p. 19off without a manifeſt breach of health and ſtrength; Simile. ſinne lames our graces.

3 Some deadly neglect; Simile. if the ſoule grow negligent, it will quickly grow dying, as you ſhal ſee that inordinate abſtinence and neglect of food brings a man quickly into a conſumption: ſo when the people of God through ſpirituall pride, ſhall grow careleſſe of vitall aſſiſtances, that they keepe 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 marvell if they grow dying perſons. It is with us in reſpect of God, as it is p. 20with the plants in reſpect of the ſunne, which live or dye, flouriſh or decay upon their conjunction (if I may ſo ſpeake) and Grace is not a life and ſtrength it ſelfe. Minuit ſupra vires alimenti penuria, ſaid Fernelius, l. 1 de morb. cauſis.neereneſſe with its heat.

So our ſoules, yea and our graces live by that conjunction which they have with God; if we keepe not to him cloſe and neere, but draw off, what doe 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 p. 21ordinary diſtempers, turne into deadly diſeaſes, and ſo it is with particular corruptions (admit they be ſuch as wee are pleaſed favourably to call infirmities) or any other ſinnes, if they be not quickly expelled and reformed, they may bring us neere the gates of death: one ſinne may bring on another, or the ſame ſinne may ſteale unto a ſtrange degree of ſtrength, ſo that a perſon (unawares) is languiſhed extreamely, and whence comes this? not onelyonly from an inconſiderate admiſſion of ſinnes, but alſo from an untimely correction of ſinne.

The ſoule ſhould preſently have phyſicked it ſelfe with, p. 22firſt a right apprehenſion of the greatneſſe of the evill 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 ſoule into a ſpirituall languor, and perhaps into a deep conſumption of graces.

5 Defect of frequent examinations: though at our originall and firſt conviction of ſinne, and a ſinfull condition, we are very tender and circumſpect, and ever and anon feared, and overlooked our ſpirituall conditions, whereby we found ſingular p. 23additions 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 it ſelfe) they are generally apt to keepe on the courſe of obedience, but thinke it ſuperfluous, at leaſt not ſo neceſſary, often to ſearch, and view, and fannow themſelves. And what now befals 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 knowne and guarded againſt ſpeciall motions and temptations, whereupon p. 24it often fals out that the poor ſoul is reduced to great ſtreights and leanneſſe, the man cannot pray as heretofore, nor finde that love to God and Chriſt as heretofore, nor have that delight in the ordinances, nor doe that good in ſociety, nor receive that profit, nor feele that mournfulneſſe of ſpirit as heretofore: why? hee did let and ſuffer his ſpirituall eſtate to run on at hazards, and the leſſe ſearching of heart, the leſſe ſtrength of grace alwaies.

6 Defect of ſolemne humiliations in extraordinary faſting and prayer. Thoſe meanes which beget our graces, are likewiſe ordained to preſerve p. 25them, and as the uſe of ſingular meanes 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 raine from the earth.

Now this is certaine, that extraordinary times of faſting and prayer, they have beene bleſt with power from heaven to make the ſtrongeſt temptation and corruption to flye, no ſinne is able to ſtand before them: and ſo likewiſe they have been bleſt with an anſwer of ſingular enlargement & addition to our ſpirituall eſtate: oh how cheerfully, how tenderfully, how much p. 26more fully and fruitfully is thy ſoule inabled after thoſe duties rightly performed? but Chriſtians grow very ſtrangers to theſe ſolemne duties, either totally omitting of them, or ſlubberlie performance of them, and therefore they get not that ſtrength over ſpirituall corruptions, nor that fruitfull ſupply to their graces, and conſequently ſlip into dangerous languiſhings and decayings.

7 Inactivity in our places and relations, is another cauſe of ſpirituall languiſhing and decaying. Simile. A lazy Chriſtian will quickly prove a dying Chriſtian: the Phyſitians doe obſerve, that as too violent exerciſe overthroweth p. 27health, ſo likewiſe too much reſt may cauſe extreame ſickneſſe, becauſe therein the ſuperfluous humours are not carried or breathed away, and the ſpirits and naturall heat are not ſtirred up to performe their proper functions.

It is even ſo with Chriſtians, in reſpect of their graces; if they let them lye ſtill and dead, they will quickly grow weake and dying; though their life be an implanted by an operation of Gods ſpirit, yet it is preſerved by an operation of our ſpirits; therfore grace is compared to fire which muſt be ſtirred up and blowne: He who will not uſe grace, will quickly loſe it, or decay in it.

p. 28But Chriſtians many times imploy not their graces, they do not any good with them, they doe not ſtir up their hearts to beleeve, to lay hold on God, to call upon him, to walke before him, they doe not lay their knowledge, their zeale, their love, &c. in their particular relations; but live together, and do no good together, meet together, and provoke not one another unto further holineſſe.

8 Laſtly, all perturbations or exceſſe in paſſions, cauſe a languiſhing, V. Fernel. l, 1. de morb, cauſis cap, 18, p. 198.and therefore they obſerve in nature, that immoderate feare, or griefe, or anger, or joy, or agony (which conſiſts of anger and feare) or deſire or care; p. 29all theſe, or any of theſe by their immoderation, doe checke the ſpirit & naturall heat, immarceſcere ſpiritus & calorem, and conſequently diminiſh health and ſtrength. And ſurely ſo it is in the ſpirituall condition; all inordinate affections are the empayrers of grace, whether it bee deſires of the world, or delights in it, or fears of men, or griefe for loſſes, &c. but I cannot now inlarge.

Vſe. I now come to the application of this point, which ſhall be in the firſt place, to reflect upon our owne hearts, to ſee in what condition our ſpirituall condition is; whether we be not Sardians, yea or not, either having a p. 30name onelyonly, but are totally dead; or if we doe live, whether that life of ours be not growne ſo weake, that wee are almoſt dying.

Reaſons to move you to ſearch your hearts in this particular, are theſe.

1 Many among you (who Three things.profeſſe and have a name, and I hope, the truth alſo of grace) doe not get on, you doe not make progreſſe, you have not advanced your ſelves in your ſpirituall condition.

Though the Lord hath given you plentifull and rich meanes, yet what you were many yeers agoe, the ſame you are now: a man may ſay of you, as we doe p. 31of our friends, whom wee ſee perhaps once in ten yeeres, that they looke, and are juſt as wee found and left them then. So many of you, after many yeeres preaching and hearing, are juſt as you were, have not attained to any further perfection in holineſſe.

Now it is an ill ſymptome, this; for a ſtaying heart is ſeldome 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 oake, growing or dying.

p. 322 Many perſons expreſſe palpable decayings; all who know them, can ſee and ſay, how ſtrangely they are altered; they are ſcarcely knowne now to be Chriſtians, but by the judgement of the moſt favourable charity, who formerly have beene very forward even to exemplarity. The judgements of men are ſo altered with fond opinions, their ſtrictneſſe of converſation is ſo ſtrangely ſlack'd into that which they themſelves were wont to call a licentiouſneſſe of walking, there is ſuch a dumbneſſe growne in their families, and withall there is ſuch a chilneſſe come upon their affections; oh where is p. 33that thy former zeale, and love, and joy, and pitty, and brokenneſſe 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 evill, and very ſad.

1 Very evill, no man can Evill. 1 Cauſally.decay in good, but by ſomething that is bad; it is alwaies ſome ſinfull evill, which makes us to wither in ſpirituall good.

And then it is a thing very 2 Formally,evill in it ſelfe; if it be a ſinne not to thrive in grace, it muſt be a greater ſinne to be dying in grace.

p. 34And then it occaſions much 3 Eventually.ſinne, for it were a wonder to ſee a man dying in grace, and not withall, living in ſinne; however, beleeve it, that ſinnes will live the more ſtrongly in thee, by how much the more weakely grace doth live in thee; when naturall heat growes low, then doe diſeaſes multiply and grow high, if that which ſhould keep downe ſinne, be kept downe by ſinning, how exceedingly ſinfull maieſt 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 p. 35gold is now clipt and waſhed: Beloved, we have not more reall excellencies here on earth, then gracious and holy qualities. If the naked ſoule be more worth then a whole world, what is grace, the which highly elevates and advanceth the ſoule? But even our graces (in a decaying condition) are droop ing 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 Sunne growing dim or purblind?

When graces decay, then that To loſe an houſe, a friend, &c. butwhich is as the heart to the members, or as the Sunne to p. 36the earth, or as the ſoule to the body, a vitall ſpring, decayeth: as ſhe ſaid about the taking away of the Arke, that we may ſay of diminution in grace. Now the glory is departing from Iſrael, now thy honour is lying in the duſt; the leſſe good thou groweſt, the more vile thou becommeſt, it is as if thy faire hand ſhould become leprous, or thy ſunne ſet at noon day.

2 It is a depreſſion of our heavenly ſtrength; when Sampſons haire was off, he was then as other men; he loſt his haire, and loſt his ſtrength too.

Simile. When the fountaines are low, and roots weake, then the p. 37ſtreames prove thinne, and branches grow almoſt fruitleſſe, for theſe are the principles of being, and of aſſiſtance unto them.

Our graces are a kinde of Springs to our gracious abilities; when we be leſſe good, we ſhall alwaies doe the leſſe good, and the more evill. Thy wheels will move ſlowly, and thy feet (like thoſe of a ſicke man) will move ſtaggeringly and wearily; there will be much a doe to doe a little good: thy ſervices will be like the thinne rayes of gold, which can hardly be diſcerned for the multitude of aſhes and droſſe.

Now this is a ſad thing, p. 38when at the moſt, it is the moſt that a man can doe to beleeve, or to grieve for ſinne, or to love God and feare him, or to pray unto him, whereas heretofore he was able to beleeve and rejoyce, to mourne and lament, &c.

3 A dampe 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 Gods gracious communion with us: now by a dying in our ſpirituall conditions, there ariſeth a cloud and a dampe upon this reciprocall communion.

p. 39Wee cannot ſo behave our ſelves to God, and God will not ſo behave himſelfe to us, as in former daies.

Note. 1 For our communion with God, it will grow more ſtrange, leſſe confident, and more gainleſſe, ſmall for heart, leſſer for truſt, and leaſt of all for benefit and ſucceſſe.

2 For Gods 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: hee will not give thee his hand or his eye as formerly; David found (upon his great decay) not onelyonly a cloud in Gods face, but alſo a ſtrangeneſſe in Gods ſpirit, p. 40Pſal. 51.Ps 51Pſal. 5…. 12. We doe by our notorious decaying, debarre our ſelves of much help from God, and of all manifeſting favour for the preſent.

Deſertion is ever the conſequent of decaying.

4 A vexation and reſtleſneſſe in the conſcience; when we take our leave of grace, wee 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 decayings in grace.

Spirituall comfort uſually attends us, either upon great griefes for ſinne, or upon great p. 41progreſſes in duties. And ſpirituall troubles uſually follow us, either upon great adventurings in ſin, or upon great remiſſions in holineſſe; for conſcience will trouble us as well for looſing what is good, as for committing what is evill.

5 A great ſilence in heaven: the decaying Chriſtian ſhall either heare of much diſpleaſure from God, or little and no good from him.

The ordinances (to which he now more perfunctorily applies himſelfe) ſhall either bee dumb and ſpeake no incouragement, or bitter, and ſpeake no ſtrength or peace.

His prayers (which now are p. 42more cold and formall) ſhall either have no anſwer, or elſe the anſwer is more feare and trouble in ſpirit; God ſeemes to have no minde to ſpeake unto that man, who now hath ſcarce any minde to ſpeake unto his God.

6 A ſtrange ſuſpition of the reality of a ſpirituall 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 then meere grace which muſt aſſure us of grace) foraſmuch as nothing reſembles hypocriſie p. 43more then to be formall 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, externall miſeries, feares of death, &c. but I may not inſiſt on every thing.

Q But here it is demanded, how may we know whether wee be in a dying condition or not.

A. I know no better way to diſcerne this, then by a juſt compariſon of things preſent with things paſt, as alſo by a faithfull obſervation of our owne ſpirits and graces: thus then,

p. 441 Looke, firſt, upon your judgement and mindings, 2 upon your wils and affections, 3 upon your hearts and conſciences, 4 upon your worſhip and ſervices, 5 upon your waies and converſations, ſo may you diſcerne whether you be dying or not.

1 For your judgements and mindes, 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 holineſſe and Gods favour, and ſweet meditations on the will of God; the minde was eminently taken up with God and Chriſt, and grace and p. 45obedience and heaven.

Is it ſo now? or rather doe not worldly things ſeeme great in our eyes, are not our mindings more for inferiour good, then for ſpirituall good? divine ſtudies, are they not rare, and poore, and tranſient glancings? 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 ſoule? where is that ſweet delight thou tookeſt once to know Ieſus Chriſt as thine?

2 For your wils and affections: time was, that thy will was a flexible will, eaſie to obedience, p. 46ſubmiſſive to the divine will, cheerefull in the duties of godlineſſe, much cloſing with divine promiſes, raviſhed with love to Chriſt, fearefull to offend, carefull to pleaſe, deſirous of nothing more then Gods loving kindeneſſe, ſtrictly hating all evill, joyfull in this alone, that God was thy portion; flouds of teares ſwelled thy griefe, heavenly delights ſatisfied thy ſoule, mercies were bleſt, threatnings feared, &c. If in ſtead of theſe, thy will growes weary and ſurly, hard to be perſwaded, often clattering with the divine will, impatient of ſtrict obedience, indifferent to pleaſe, ſlow to hearken to p. 47the counſels of God, and the mercies of God, and the threats of God are of ſmall efficacie; ſin is not ſo watched and loathed, God alone is not ſo delightfull and ſufficient, thy heart grows more inſenſible of ſinne, and hardly mournfull; thy delights are leſſe in heavenly things. Ah now, how is the mighty fallen, how is the noble plant degenerated? &c.

3 For your hearts and conſciences, compare them now with what formerly they were; how quicke was conſcience to direct, how apt was conſcience to checke, how tender was conſcience to offend? how unquiet was conſcience till peace p. 48was 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 growne ſleepy and drowſie, almoſt dead and ſcared; thou canſt omit duties, or performe them careleſly, ſlip and fall, and lie; and either conſcience ſaith nothing, or thou reformeſt nothing.

4 And for thy worſhip and ſervice of God, how pretious were the ordinances unto thee, how delightfull? thou hadſt rather have ſpent a day with p. 49them, then a hundred daies in other employments: what ſecret impreſſions made the power of them upon thy heart, what griefes, what joyes, what degrees of perſwaſion, what expectations of hope, what furtherance unto holy duties, what conflictings with, and conqueſts over ſinne and temptations, what more ſerious care and diligence to walke with God.

Oh why is it, whence is it, that now it is not as once it was? there is not that connaturalneſſe as formerly, the word works not on thee as formerly, the Sacrament works not on thee as formerly: the word of p. 50threatning reveales wrath, and thou trembleſt not; the word of promiſe reveales goodneſſe, and thou loveſt it not; fidelity, and thou beleeveſt it not: the Sacrament opens the bloud of a Saviour, and thou thirſteſt not, thou rejoyceſt not; thou art growne dull under all, and bar ren after all; thy dead heart argueth that thou art a dying ſoule.

5 The ſame may be ſaid for our converſation and wayes, if they be now dead in reſpect of ſinfulneſſe, or dead in reſpect of unprofitableneſſe, that wee are now become as the Heath that brings forth nothing, or as the Briar which brings forth p. 51thornes, that we turne all religion into a diſcourſe or cenſure, or diſpute; we can eat and drink, and talke, and ſinne: how have the ſhadowes of death covered us? how chill and languiſhing are our graces turned?

Well, ſeriouſly conſider of theſe things (you who heare me this day) and looke to it that you be not a dying people: more fearefull would your condition be, then the condition of others: for, firſt, you have more enlivening meanes then any people on the earth; no City like unto you for publike offers, or for private opportunities; yee are even exalted unto heaven in the abundance and p. 52choyce of ſpirituall helpes, and therefore your decayings would have more in the account then other mens; the more meanes of ſtrength and life (accidentally) make dying diſeaſes to be the more deadly.

2 Wee cannot but approve your flocking to the word and ſervice of God in ſeaſon and out of ſeaſon, as if you would take the kingdome of heaven by force; if now under ſo faire a complexion you ſhould be in a conſumption, that the vitals of godlineſſe ſhould ſlacke and pine away in your hearts and private walkings, this diſſonancie would be not only ſhameful to your profeſſion, but alſo uncomfortable p. 53to your conſcience.

2 Againe, 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 leſſe able, when but a little fruit appeares on the tree, and that the Spring is fallen when the ſtreames ſcarce runne, which yet were wont to flow; when graces are ſcarce active, or are uneven in their generall actings, ſurely there is ſome ſpirituall languor in thee.

O Chriſtian, thy faith doth not commit things to God as heretofore, and thy love is not p. 54ſo ſetled on Chriſt as heretofore, and thy patience cannot beare in any meaſure as heretofore, and thy ſorrow is dry, and thy zeale is cooled, &c. Simile. If thy eye cannot ſee ſo well, but growes darker, and thy foot cannot goe ſo well, but growes lamer, and thy ſhoulders cannot beare ſo well, but grow weaker, it is an argument that naturall vigour is decaied. The ſame may be ſaid for our ſpirituall condition, if graces exert not themſelves in a former vigour, &c.

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 inlarging principles p. 55to 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 walke, but when grace comes into the ſoule, it doth enliven it, and inable it, and incline or diſpoſe it unto holy operations, to minde, to will, to deſire, to doe heavenly works, as you ſee in Saint Paul, when converted, that renewing grace enclined him quite to another way, and to other acts, to pray, to preach Chriſt, &c.

Now where is that ancient diſpoſition in thee unto good p. 56duties? whence is that wonderfull unwilling eſſe and untowardlineſſe of ſpirit in thee? how comes it to paſſe, that if thou doſt ſerve the Lord, it is as if it were of conſtraint, there is a kinde of averſeneſſe and hanging backe; thou doeſt not minde him in any meaſure, and his law is not in thy heart.

2 Againe, they are inlarging principles, they do not onelyonly inable 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 doe the will of God, and to be glad in going to the houſe of the Lord.

p. 57But now there is not that relliſh of godlineſſe, there is not delightfulneſſe of ſervice, there is not that libertie and alacrity of ſpirit; thou art become a dull and heavy Chriſtian, as if there were not that ſuteableneſſe 'twi…t thy heart and holy duties, thou art growne very ſlothfull and careleſſe, and negligent in thy worke.

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 p. 58fleſh, and they are contrary one to the other, ſtill in oppoſition and conflict.

And ſo the time hath beene, that thou haſt found it, that grace did humble and cleanſe thy heart from the love of ſinne, and raiſed tender feare about it, and ſingular hatred and oppoſition of it; yea, the very thoughts of ſinne were an heavy burden to thee; how often (by reaſon of the rebellion in nature) haſt thou cryed out with Saint Paul, O wretched man that I am, who ſhall deliver me, &c.

Is it thus now, why is it not thus now? is ſinne quite ſubdued, or thinkeſt thou that grace p. 59and ſinne will ever be at truce? nay, but why doſt thou ſuffer thoſe contemplative evils to lodge in thy minde, or thoſe delightfull imaginations to tickle and invegle thy affections? nay, how dareſt thou to be tampering with acts, if not ſinfull, yet doubtfull, and as like ſins as can be, and which occaſion ſinne? yea, and ſins prevaile much on thee, as pride, vanitie, &c. and under all this thy heart ſmites thee not, reſtraines thee not; the time hath beene, thou durſt not have beene or done this for a world, &c.

Object. But if the caſe be ſo (may ſome tender conſcience reply) then I feare my eſtate is not right, for I never p. 60had ſo much adoe with a ſinfull nature all my life, as of late, daies, and if the greater power of ſinne ſhewes 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 turbulency of ſinne, and the prevalency of ſinne; the ſpirituall condition is not decaying, becauſe ſinne is more moleſting and rebelling, but becauſe ſinne is more prevailing and leading.

2 Betweene ſinne in conflict, and ſinne in ſubjection; my grace is weakened when I yeeld to ſinne, but it ſtands in ſtrength when it ſtands in defiance p. 61and conflict with ſinne: it argues the violence of ſinne to breake out againſt grace, and alſo it argues the potency of grace to keepe the ſoule from ſerving unruly and boyſterous luſts.

3 Betwixt ſinne in temptation, and ſinne in the affection, even a ſtrong caſtle may be aſſaulted, and a ſtout Chriſtian much tempted, then the ſpirituall part is weakened, when ſin is favoured: If as there is much temptation in thy ſinfull fleſh, ſo there is much deteſtation on thy ſpirituall part, thy bow yet abides in ſtrength.

Object. But another Chriſtian replies, if theſe ſignes of decaying be right, p. 62which 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 ſinne, and a ſurpaſsing…y zealous love to God and his glory; but now I finde no ſuch height, and flames, and meaſures?

Sol. To this I anſwer,

1 You muſt diſtinguiſh betwixt equall ſenſibleneſſe, and equall ſpiritualneſſe; upon the inchoation of grace, there may be more ſenſibleneſſe, for as much as grace erects it ſelfe much in the affections (of whoſe acts we are more apprehenſive, being more neere to ſenſe) but upon the advance in p. 63grace, there may be more ſpiritualneſſe: though not ſuch a ſenſible griefe in the affection, yet a pure lothing of ſinne and diſplicence with our ſelves in the will.

2 Betwixt paſſionate expreſſions, and deliberate or judicious expreſſions; I confeſſe that heretofore thy zeale and love might be more paſſionate and violent, but now they worke upon more pure and mixt grounds, and for ever know, it argues the grace to be the more ſtrong, which can act its parts with leſſe turbulency and unquietneſſe.

3 Betwixt grace generally diffuſed, and it particularly p. 64imployed: at the firſt all the water ranne as it were in one channell; grace exerted it ſelfe moſtly in the humbling part, and therefore ſeemed to be very much, becauſe very much imployed in a particular, but upon further knowledge of Chriſtian duties, grace diffuſeth its ſtrength to all the acts of holineſſe, it is not the leſſe, becauſe the more improved, onelyonly it is the leſſe perceived; Simile. as health and ſtrength are when totally diffuſed over the whole body.

4 Betwixt interruption and corruption, ſpirituall principles may ſometimes be interrupted ( Simile. like a river which yet is ſcrambling over the bay) by temptations: p. 65the paſſages are not alwaies ſo open for operation: the very ineptitude of a mans temper, may occaſion unequall expreſſions of the viſible act: actus Imperati: and yet there may be no weakening and decaying in the ſpirituall condition, for the inviſible frame, actus eliciti, are ſure and full ſtill; the will and deſires doe act as much as ever, though the tongue or hand cannot render it, and beſides this, the worke is made up by a ſecret humbling, which is ſo unavoydably hindred from an open acting.

6 But laſtly, if upon ſolid grounds, when wee are our ſelves, we finde a manifeſt inequality p. 66of our preſent, with our former condition in grace; then counſell is better for thee then comfort, and mee thinkes no better adviſe can be preſcribed, then that of Chriſt himſelfe to the Epheſian Church, ſlaking in her firſt love, Remember from whence thou art fallen, and repent, and doe thy firſt works.

Ʋſe. 2 If though upon peruſall of theſe trials, you finde your ſelves not to be in a dying condition.

1 Then firſt bleſſe the arme of the Almighty God, who hath given grace, and upheld it.

2 Beſeech him for ever to preſerve and increaſe thy ſpirituall qualities all thy daies; it is p. 67by his goodneſſe that thou art good, and of his ſtrength that yet thou abideſt in thy ſtrength.

3 Vſe all the meanes thou canſt to keepe up thy graces, that thou ſink not into a dying condition. Meanes to preſerve us from a dying condition be theſe.

1 Be humble: Simile. the high tide quickly ebbes, and the higheſt ſunne is preſently declining: faith is the champion for our graces, and feare the watchman, and humility the nurſe. Spirituall pride fils our fancies, but impaires our graces: now a man thinkes he hath enough, and then he is ſure to loſe much; if any thing keepes us from p. 68being low in grace, it is this, that we ſtill grow low and poor in ſpirit. In the Rickets they have large heads, but weake feet, ſo, &c.

2 Strive for further perfection 2 Pet. 3. 17. 18.2 Pet 3:172 Pet 3:18in holineſſe, 2 Pet. 3. 17. the moſt of what wee 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 receits, and that will make us thankfull: in ſpirituals wee ſhould inſiſt more on our wants, and that will make us fruitfull, 2 Pet. 1. 5. Adde to your faith, vertue, and to vertue knowledge, 6 v. and to knowledge temperance, &c. 8 v. for if thou doe p. 69theſe things, they make you that you ſhall neither be barren nor unfruitfull, &c.

3 Quit all formality in all holy duties, take heed of the firſt coolings: much impiety may hang upon much indifferency: a coole ſpirit is alwaies a loſing ſpirit: he who gives way to do duties in a ſlight manner, will after a while be able ſcarce to performe 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 keepe thee alive in grace.

A conſcionable and cordiall acting of good is bleſſed, not onelyonly with a preſervation of grace, but likewiſe with an addition and increaſe.

4 Maintaine an holy jealouſie and feare of decaying; Bleſſed is the man who feareth alwaies, ſaith Salomon, Prov. 28.

Three things ariſe from this.

One is tender watchfulneſſe againſt all decaying occaſions.

Another is frequent ſearch and examination of our ſpirits and eſtates.

Quicke repairings of all faylings: all which preſerve us from a notorious decaying or dying.

5 Be prudently ſerious in chriſtian ſociety; ſpend not thy p. 71houres in vaine diſputes, leſt while thou ſtudieſt odde notions, thou in the meane time loſeſt precious grace.

There are diſputes which end onelyonly in diviſion, and there are inquiries which tend to edification; rather ſtudie to make thy ſelfe better, then to prove another to be bad.

6 Keep up uprightneſſe, and by no meanes away with hypocriſie, ſay not the ſinne is little, Simile. for many a man hath dyed 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 dye of a ſecret ſtab, as well as of an open wound:

p. 72When the children of the Prophets taſted of the pottage, they cried out Mors in olla, death is in the pot, and ſo ſhall wee finde upon experience, that there goes a dying influence with every ſinne.

Therefore take heed of all ſinning, eſpecially of thoſe againſt knowledge and conſcience, theſe are peccata vulnerantia & divaſtantia, wounding and waſting ſinnes. The tender heart and the upright, theſe are the living and the lively hearts.

7 I might adde, that we muſt apply our ſelves to a living Chriſt, and to living ordinances, &c. but theſe alledged rules ſhall ſuffice for this time.

p. 73Object. But ſuppoſe wee are in a dying condition, what meanes now?

Sol. 1 Finde out the ſpeciall diſeaſes or cauſes of thy decaying, in what grace moſt, and by what meanes, and waies, and acts.

2 Be lowly humbled; that thou haſt ſo humbled and abaſed thy glory; Thou ſhouldeſt grieve exceedingly, that by thy great decayings, God hath been ſo much diſhonoured, his ſpirit grieved, religion ſhamed, conſcience wounded, and grace impaired.

3 Then uſe the meanes preſcribed here in the Text, ſtrengthen the things which remaine, that are ready to dye; whence wee p. 74come to the next propoſition, viz.

Doct. That ſpirituals, if languiſhing and dying, are to be ſtrengthened.

For the underſtanding of this aſſertion, premiſe with mee 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 effectuall communication unto a perſon from Gods holy ſpirit; his hand alone ſets all theſe heavenly plants, and from his ſole goodneſſe and power are all p. 75thoſe ſtarres, thoſe ſhining and beautifull ſtars, created in our ſoules.

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 meerely weake, but properly to grace as weakened, and ſo it differs from the perfecting p. 76of holy principles.

2 The ſtrengthening of decaying principles or habits of grace, it is a ſpirituall and proportionable reparation of them unto their former liberty, and ability, and efficacie.

It is not a meere ſuſtaining of them in genere gratiarum, or in eſse vitali, that they ſhall not quite extinguiſh; Simile. as when a houſe is onelyonly ſo kept, that it fals not to the ground, this is not ſufficient to ſuſtaining; for graces may be ſtrengthened as radicall habits, when yet they may be pining in their vigour, and remitted in their meaſure and graduals.

But ſtrengthening of grace, p. 77imports addition as well as ſuſtentation, Simile. like recovery which is health in ſome meaſure comming and riſing againe.

Nor is all regaining ſufficient, unleſſe it be proportionable to the eſtate of grace when it began to decay & ſink: when the decayed Chriſtian recovers againe unto that ancient pitch of heavenly power and inclination, and unto his old liberty of holy acts, whether inward in the minde, will and affection, or outward in his open and viſible duties; now hath he rightly ſtrengthened himſelfe.

It is true, that before he fully recovers that equall pitch, hee may be ſaid to ſtrengthen his p. 78graces by way of diſpoſition, but punctually by way of habit; the ſtrengthening implyes 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 holineſſe.

1 One is by way of authority and plaine cauſality; this ſtrengthening is the worke of the ſpirit of Chriſt Ieſus; for as he onelyonly is life to a dead man, ſo he onelyonly is medicine to a ſicke ſoule; his bloud is the onelyonly comforting medicine to a troubled conſcience, and his ſpirit is the onelyonly ſtrengthening medicine to a decayed Chriſtian. p. 79It is he who muſt ſet us upon our legs againe, and who muſt make our withered branches to flouriſh againe.

Now Chriſt Ieſus doth Chriſt ſtrengthens three waies.ſtrengthen the languiſhed Chriſtian (as I ſuppoſe) three waies.

1 Excitando, by awakening him out of his drowſie and deadly ſleepe, like thoſe to Ionah, what meaneſt thou O ſleeper? ariſe; ſo doth Ieſus Chriſt awaken the decaying Chriſtian, partly, per ſermonem ſonantem, by the powerfull 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 hee will continue thus.

p. 80Partly, per ſermonem tonantem, by ſome ſingular afflictions, and neere corrections, ſcourging of him in ſome ſingular outward mercies, that hee may ſee his ſpirituall loſſes in temporary ones.

Partly, per ſermonem pulſantem, by his owne 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, feare, and ſhame.

2 Adjuvando, by conferring Alvarez de aux. Gr. diſp. 88. p. 698.on him actuall and efficacious ſtrength (ſpecialem concurſumro. p. 81bur actuale) whereby his will reſolves to forſake thoſe courſes of death, and to turne backe againe into the pathes of lite, and is alſo inabled by that helping grace, both to bewaile its former decayings, 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 meanes) ſuch new meaſures and degrees of holineſſe, untill the decayed Chriſtian recovers his former ability and vigour, ſhaking off his corruptions, and attaining unto that ſtrength of holy underſtanding, faith, will, love; p. 82deſire, feare, care, obedience, as heretofore.

2 Another, is by way of miniſtery and office: this concerns the Paſtors of flockes, who ſhould conſider the eſtate of their ſheepe, and if they finde any to wander, to reduce them into the way of truth; if any to be weake, to beare them up in their armes with comfort, if any to be pining and decaying, to ſtirre them up by holy reproofes and pious counſels and directions for all the waies of a ſpeedy and ſafe recovery; and many interpreters thinke this the principall ſtrengthening meant and intended in this place.

p. 833 A third by way of perſonal duty, and ſo the decaying Chriſtian ſtrengthens himſelf, when being awakened, and excited, and aſſiſted by the Spirit of Chriſt, he applies himſelfe unto, and continueth in the uſe of all holy and raiſing meanes, whether private or publicke, or both, untill God againe ſtrengthens what he hath wrought in him.

This ſtrengthening is partly

Privative in the expulſion of thoſe diſeaſes and occaſions which have impaired the ſpirituall condition.

Poſitive, in a continuall ſuccouring of the ſpirituall condition, till it recovers to its ancient p. 84degree and ſtation.

Queſt. But why muſt the ſpirituall condition be thus ſtrengthened?

Reaſons hereof are many.

Sol. 1 Spirituall decaies are exceeding loſſes, therefore to be repaired and ſtrengthened: they are a loſſe

In that which is our excellency; holineſſe is the glory of a God, and the dignity of a Chriſtian; it is holineſſe which makes thee to differ from men, more then reaſon makes thee to differ from beaſts: If with him in the Goſpell thou ſhouldeſt loſe thy ſheep, or with her in the Goſpel, thou ſhouldeſt loſe thy groat, thou wouldeſt ſeeke to recover them: how much more when p. 85thy crowne is loſing? &c.

In that which is our ſafety: graces are not onelyonly ornamenta, beautifull garments, but munimenta, powerfull weapons: thou loſeſt thy weapons in the very field before thine enemies: if thou loſeſt thy ſpirituals, and makeſt thy ſelfe 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 arme what can it doe, eſpecially with a dull weapon, againſt ſtrong and skilfull adverſaries?

In that which is our ſerenity: the weakened grace, and the wounded conſcience ſtill goe together: or if not, then it is the p. 86dying grace, and the dead conſcience, which is farre worſe then the other.

In that which is our felicity: ah unhappy Chriſtian, who when thy bow abode in ſtrength, couldeſt ſee a loving God, enjoy a gracious Father, couldeſt ſpeake to him much, and heare from him much; but now haſt changed thy confidence into feares, thy ſunne into darkeneſſe, thy communion into ſtrangeneſſe, thy glory into ſhame.

2 Who knowes what the end will be, if thou ſtrengthen not thy decaying graces? The Lord knowes how farre thou maieſt fall, if thou wilt not p. 87thinke of riſing.

Thou ſeeſt how poore a crop of duties comes from thy decaying graces: thou feeleſt thy affections almoſt gone: thou apprehendeſt not only a weakneſſe, but a wearineſſe 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 minde, in ſtead of heavenly purity, and a more delightfull conſociation with vaine and idle perſons, then with ſolid and fruitfull Chriſtians.

Yea and ſince thy graces have beene weakened, eaſie temptations have beene very likely (if p. 88not altogether) effectuall to inſnare thee to great tranſgreſſions: from many omiſſions thou art now ready for great commiſſions; Simile. ſo that like a ſtone running downe a hill, or a man carried further and further into the ſea, thou doeſt indanger (what in thee lies) the very ſoule and ſalvation of thy ſelfe; and the love of God is it not ſetting? are not his frowns riſing?

And here will be work now made for that miſerable ſoule of thine, which hath ſo farre gone from home, and is departed from thy fathers houſe?

3 We are bound to keep our graces in repaire, and more then ſo, orgo, we are not to reſt in a p. 89decaying eſtate, but to recover, &c.

Simile. As the Tenant who takes an houſe is bound to keepe it in repaire, that it may be habitable againſt winde and weather, ſo muſt we keepe up the graces given unto us, and not let them ſinke at all.

Nay more then ſo, wee are bound againſt not onelyonly decayings, but againſt meere ſtandings: wee muſt proceed from faith to faith, we muſt perfect holineſſe in the feare of God, we muſt grow in the love and knowledge of our Lord Ieſus, we muſt abound in all the fruits of righteouſneſſe, we muſt uſe and increaſe our talents, it will p. 90not be an anſwer of proofe, to retaine our naked talent, and ſay, Maſter, there is thine own.

The firſt uſe of this point ſhall bee to ſtirre us up to the Vſe.practiſe of this duty. I will not ſpend time to demonſtrate that we need ſtrengthening. I may ſpeake my conſcience with grief, that generally we are a decaying people, in the powers of godlineſſe, and flames of holy affections, yea our own conſciences ſecretly teſtifie againſt us this day, that ſo it is; yea, the judgements of God, the fire of his wrath which begins to burn and flye abroad in this City yet againe, teſtifies as much: and therefore my exhortation to us p. 91all, is, that we wiſely conſider of our dyings and decayings: ah! if the Plague ſhould breake 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 knowes the wofulneſſe of ſuch a condition. There are onelyonly three things which I ſhall commend unto you for the application of this, viz.

1 The motives to excite us.

2 The meanes to perform it.Three things.

3 The manner of doing it.

1 The motives,

To excite us to ſtrengthen our ſpirituall condition, ſhall Seven diſadvantages.be drawne from the diſadvantages in a weakned, & the advantages p. 92of a ſtrengthened conditiō.

1 In reſpect of duties, the Chriſtian is to be Gods workman; he is the ſervant of the Lord, who impoſeth on him not a few, but many workes, not eaſie, but (many times) difficult workers, not for a while, but conſtant workes, ſuch duties, that a little knowledge wil not ſerve the turn, nor a little wiſdom, nor a little faith, nor a little patience, &c. 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 himſelfe. Now the weakened Chriſtian, hee is no body to the ſtrengthened p. 93Chriſtian for duties, for every man is, as his ſtrength is, and our actions (for the courſe of them) are as the ability of the ſoule 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 connaturalneſſe (if I may ſo ſpeake) of his ſpirit to ſpirituall offices; duties come hardly from him, Simile. like a ruſty key to open a doore; hee doth his worke with a more indiſpoſed ſpirit, not freely, but like a ſickeman, he goes very little, and is quickly weary, and poorely, not fully, whereas the p. 94ſtrengthened, Chriſtians duties flow from him as from an eaſie principle, and lively and quicke cauſe.

His adequation of duty to the rule; He doth not minde the rule of holy actions ſo much, nor doth hee proportion his workes to the commands, God may command much more then he doth, for ordinarily the decayed Chriſtian is guilty of many omiſſions.

Hee failes wonderfully ofttimes in paſſing over the duty of prayer, or reading, or hearing, &c. But the ſtrengthened Chriſtian, he is for all duties, difficult as well as eaſie, private as well as publique, though hee cannot p. 95intenſively anſwer the rule for duty, yet extenſively hee doth; knowingly and willingly hee omits no duty.

His affective cooperation with duty: hee doth duty, but without ſuch co-working affections, more formally; he doth pray and heare perhaps, but it is coldly and ſleepily, it is not as foreign but as if it were ſome indifferent worke, he acts with a careleſſe and indifferent ſpirit. His eye is not ſo full on Gods glory, nor is his heart ſo warme in prayer, &c. His coles of fire burne in a cold hearth: He is not lively in living works, but performeth ſpirituall works without much ſpiritualneſſe.

p. 96But the ſtrengthened Chriſtian hath workings in his workes, or as in Ezekiel, there was a wheele within a wheele; he ſerves the Lord with a fervent ſpirit, and with all his ſoul; hee is exceeding glad to obey, and is much grieved that he can obey the Lord no better.

Acceptation of duty: the Lord doth not looke 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 weake ſervices are graciouſly reſpected by him, but when Chriſtians weaken their owne operations, they doe weaken alſo Gods acceptations, p. 97for 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 plentifull 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 paines before he comes to the word, hee doth not by precedent meditations and prayers, bring ſuch a receptivity and and teachableneſſe of heart to p. 98the word; nor for the Sacrament: perhaps he comes and thruſts on the worke, but retires not himſelfe, examines not himſelfe, humbles not himſelfe, hungers not, thirſts not, nor conſiders his particular neceſſities, ſo rightly to diſpoſe his ſoule for an holy communion with God, but is more full of carnall indulgence to himſelfe, and ſtudy rather for apologies to excuſe his neglect, then by preparative duties to fit himſelfe:

For application of them, hee ſtands under the ordinances with more diſtractions, with leſſe attentions, with an uncloſing ſpirit; the word workes p. 99not 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 finde him out for his revoltings, and either hee dares not come to the Sacrament, or if he doth, hee is not able for his life almoſt to be confident and perſwaded of Gods love towards him in Chriſt.

For fructification, he buyes not at the market, ſuckes not, and thrives not by the breaſts, nor makes that uſe of them as the other doth; nor doth hee improve them ſo to the benefit of his ſpirituall condition, as p. 100the other doth, the counſels, commands, exhortations, reproofes, promiſes, they are generally to him in his weakned eſtate, as water on the rock, or as the waves to Ionah ſleeping in the ſhip, they have not that virtutem moventem, that authority over his drowſie ſpirit.

But the ſtrengthened Chriſtian hath farre more eaſie paſſages, the word and Sacrament have their ſweet and facile impreſſions, on his underſtanding, will, and affections: by diſcoveries of ſinne, and threatnings, he feares the Lord; and hates ſinne more. By diſcoveries of goodneſſe and mercy, p. 101and 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 cordiall, and more beneficiall: there is ſtill a fuller and ſweeter conjunction betwixt his ſoule and Chriſt.

3 In reſpect of corruptions, which are the very bane and poyſon, and ſhame of his ſoule, and ſore woundings and impairings; the weakened Chriſtian is found much underfoot, p. 102and is more in bondage, and leſſe ſenſible of it: gray haires appeare more on him, unruly luſts get more head againe, and he either hardly feeles 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 ſinne failes, and the ſtrength of reſolute oppoſition, and the ſtrength of frequent conqueſt, ſo that his ſoule is much imbaſed by luſts, his reſiſtance are either,

1 None.

2 Or faint.

3 Or fruitleſſe.

But he is overborne by the p. 103tide, more eaſily, like an unskilfull rower, or a ſicke man by a thruſt.

But it is otherwiſe with the ſtrengthened Chriſtian, who now can leade captivity captive: he is mighty in prayer, and reſolute in defiances, and generally happy either in making ſinfull motions to flye, or in preſerving his ſoule from yeelding unto them; either hee is more quiet, or leſſe guilty: He is a greater enemy to ſinne, a ſurer conquerour, and ſtill a leſſer ſervant.

4 In reſpect of converſation, it is true that the Chriſtian muſt be gold without, and gold within; hee muſt be like the p. 104heavens, excellent in ſubſtance, and beautifull 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, fals ſhort of the others, who is ſtrengthened in many reſpects, v. g.

1 For ſtrictneſſe, though it be a kinde of garment, yet it hangs more looſely, and like one of the Planets; Simile. though a ſtarre in heaven, yet ſometimes nearer, ſometimes more diſtant from the equinoctiall. There is not that exact conſcionableneſſe in holy walkings, but a ſordid complying many times p. 105with the acts and waies of unworthy ſocieties, or at leaſt his graces are out-dared, and overawed, ſo that when hee ſhould expreſſe them for Gods glory, he is afraid to ſpeake or worke,

2 For profitableneſſe: 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 incloſing, but imploying of them for the benefit of others: his boxe of oyntment ſhould be opened: If thou be good, thou art bound alſo to doe good, for graces are given not onelyonly to make us good, but alſo to make us to doe good; but thus it is not with the decaying Chriſtian. p. 106He being now fallen into a penurious ſtocke of grace, hath almoſt loſt the art and skill of profitableneſſe, his acts ſeeme rather to be thoſe of civility, then piety, he may be as facetious, but is not ſo religious in converſings; his diſcourſes are more cenſorious and inſolent, then ſubſtantiall and edifying: I confeſſe that ſome Chriſtians cannot ſo draw out their treaſure, through a baſhfulneſſe of ſpirit, but he is growne leſſe active, becauſe leſſe able; his barrenneſſe 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 p. 107not knowledge, nor doth his communication adminiſter grace to the heare: whence it followes, 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 it ſelfe.

3 For cleerneſſe, his river is not ſo ſweet, but ever and anon it proves brackiſh; his ſunne, though it runs its courſe, yet it is frequently clowded, ſo is it with his life, he is not doing of good ſo, but withall ever and anon, he is doing of ſome evill: his weakened graces cannot beare him up againſt ſtrong occaſions and temptations: his p. 108gold lies much in the aſhes, Simile. and like a lame man, he is not only halting in his beſt motion, but ever and anone quite downe, the ſnuffe gets above his candle.

4 For delightfulneſſe, hee is almoſt a ſtranger to exact Chriſtians, and doth not honour them ſo much as formerly, but ſecretly feares their company, and judgement; he is perhaps more aſhamed, or elſe more afraid of them: his conſcience is yet ſo apprehenſive, that hee interprets every glance as a ſecret checke of his decayings. Thus is it not with the ſtrengthened Chriſtian, whoſe graces are high, carefulneſſe great, uſefulneſſe large, godlineſſe p. 109even, and* great delights taken pſal. 16. 1.up amongſt the beſt and choiceſt Chriſtians. Hee himſelfe ſtill growes better, and others by him.

5 In reſpect of conſolation: the declining ſunne creates the longer and darker ſhadowes, and the decaying Chriſtian brings on himſelfe either the ſharper terrors, or deeper griefs, the ſicke bed is full of paines; neither his owne ſpirit, nor Gods Spirit ſpeake peace unto him. He who of bad begins to be good, may have much tranquility; but he who of good becomes leſſe good, ever becomes more undelightfull to God, and moſt unquiet with himſelfe.

p. 110Simile. The ſhip which goes out in low ebbes, fals fouleſt on the ſands, ſo Chriſtians who ebbe in graces, ſhall alwaies flow with ſorrowes.

But it is otherwiſe with the ſtrengthened Chriſtian, for riſing graces breed ſtronger comforts and longer; there is not onelyonly no troubling accuſation, but a moſt ſurpaſſing excuſation in conſcience; he hath a better heart, and ſhall therefore finde a more quiet ſpirit, for conſcience ſpeakes peace anſwerable to our being more good, and doing of it. Alas, that thou ſhouldeſt ſtill walke like a Benoni, a childe of ſorrow, whereas the other Chriſtian p. 111lives like a Barnabas, a ſonne of conſolation.

6 In reſpect of affliction: the weakened in active graces, is ever moſt weake in paſſive duties: generally hee hath more croſſes, and (or himſelfe) leſſe wiſedome and ſtrength to bear them; becauſe hee is growne worſe, therefore his afflictions are increaſed, and becauſe his abilities are ſunke, therefore the afflictions cruſh and prick him much the more.

Sampſon who could eaſily breake thorow many cords, and barres, yet when weakened, a few Philiſtines were too hard for him.

He cannot be ſo patient, nor p. 112yet 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 ſunke and ſplit with calamities, his decayed ſhip can ſcarſe abide any foule weather.

But when perſonall 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 p. 113diſturbing and diſturbed conſcience worke? what reflexions on his former waies? what compariſon of his former flouriſhings, with preſent decayings? what feares of approching before the Lord? what ſmart ſentences on himſelfe, what ſudden and vehement exclamations? Oh Lord! (ſaith he) I would not yet dye, 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 ſeene.

It is not ſo with the ſtrengthened Chriſtian, but as in active duties, hee is more forward, ſo in paſſive duties he is p. 114more ſufficient; in loſſes, in croſſes, yea in death it ſelfe hee is more ſubmiſſive and confident; he can (with Iob) be as willing to receive evill at the hand of God as good, and doth not only rejoyce 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 Gods manifeſtation; the Lord is pleaſed diverſly to manifeſt himſelfe 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 p. 115by ſecret impreſſions of his favour and love upon their conſciences, which doth revive their hearts as wine, and ſatisfie their ſoules as with marrow, ſo David ſpeakes, 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 voyce of gladneſſe; the arme of God is Pſal. 51.Ps 51not ſo revealed in him for doing of good, nor the face of God ſo open unto him at all.

Whereas the ſtrengthened Chriſtian findes it otherwiſe, he hath a better heart, and a p. 116fairer day; his communion is ſweet with the Lord; hee ſtill ſeeks the Lord, and often findes him, enjoyes him in his power, and enjoyes him in his gratiouſneſſe; the Lord meets him that worketh righteouſneſſe, and remembers him who remembers the Lord in their waies.

Now thinke on theſe things (O thou fallen and decayed Chriſtian) and reſt not in thy weakeneſſe, but recover and ſtrengthen thy ſpirituals againe.

Three things I will let fall, Three things.which perhaps may fetch and quicken thee againe.

1 Though thou art far ſunk, yet thou maieſt be raiſed again.

2 If thou doeſt riſe again, the p. 117Lord will graciouſly pardon thy decaies.

3 If thou wilt ſet upon the ſtrengthening worke, the Lord will worke in thee ſufficient ſtrength.

1 Thou maieſt be raiſed and ſtrengthened againe, and that may appeare thus unto thee.

1 Repentance is poſſible for any ſinnes which are committed, and if renewed repentance be poſſible, then a recovery againe 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 againe, as we know in David, exceedingly wounded, p. 118but yet recovered, and Peter grievouſly falling, but graciouſly riſing againe.

2 If thou doeſt ſtrengthen thy condition, the Lord will mercifully pardon thy former decayings: I confeſſe that there may be ſore grounds of feare to intangle and depreſſe the ſpirit of a decaid Chriſtian, for his ſins (by which he hath decayed) may perhaps be hainous for the kinde, 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, ſhewed to him more then to another, ſo that his heart may ſtrongly miſgive him, whether p. 119the Lord will ever looke upon him more, and accept of him into favour. But this I ſay, that be thy decayings what they will, either for the matter of them, or cauſes of them, or circumſtances of them; if thou doeſt riſe againe by a renewed repentance, I aſſure thee that the Lord will pardon thee, and accept of thee in Chriſt; looke, as the Lord pardons all the ſinnes of thy unconverted condition upon thy initiall repentance, ſo he will pardon all the ſinnes of thy converted condition, upon renewed repentance, and therefore hee cals upon backſliding and declining people to returne unto him, and promiſeth both p. 120to heale them, Hoſ. 14. 4. and to Hoſ. 14. 4.Hos 14:4love them freely (ibid.) which is as much as to pardon them, but ſee the pardon expreſly, Micah. 7. Mic. 7. 18.Mic 7:1818. Who is a God like unto thee, that pardoneth iniquity, and paſseth by the tranſgreſsion of the remnant of his beritage, &c.

3 If thou wilt ſet upon the ſtrengthening work, the Lord will worke in thee ſufficient ſtrength for the worke. There is a difference betwixt a man in his converſion, there indeed he is without all ſtrength, hee can doe nothing; and the Chriſtian in his reſtauration, there is now ſome living ability in him, which can yet doe a little, act a little, ſtrive a little, at leaſt in bewailings p. 121and deſires. Now if thou doeſt in any ſincere degree ſet upon the right and full meanes of thy recovery, the Lord God will come in with his owne ſtrength. Hee will ſtrengthen what hee hath wrought in thee, and will work the will and the deed in thee, his own works in thee.

Object. But then you will reply, what meanes may a decayed Chriſtian uſe to recover and ſtrengthen himſelfe againe?

Sol. I conjecture that the beſt courſe is this.

1 A ſerious conſideration of Seaven Meanes.their condition; this is the counſell which Chriſt gave to the Church of Epheſus (decaying in p. 122her firſt love) Remember from Revel. 2Rev 2whence 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 weaknes now, how much glory God had then, what diſhonour God hath now; what good thou diddeſt then, what evill thou doeſt now; what peace in conſcience then, what woundings in conſcience now; what eſtimation among the Saints then, what ſtrengthening of the hands, and opening of the mouthes of the wicked now?

And this is an excellent meanes to worke upon thy ſpirit, or rather to worke of thy p. 123ſpirit; David conſidered his wayes, and turned his feet to Gods teſtimonies.

2 A deep humiliation which will follow upon this; thou muſt breake through all buſineſſes, and pleaſures, and impediments, and retire thy ſelfe in a more ſolemne manner, (more then once or twice) and ſet thy ſelfe before the Lord, and fall down before his footſtoole with ſhame and confuſion of face, with bitter weepings and lamentations, with ſound judgings and condemnations of thy ſelfe.

Ah, how thou ſhouldeſt exquiſitely afflict thy ſoule, that thou ſhouldeſt be ſo mad and p. 124vile to loſe a God, to loſe any thing of the graces of a God, for a ſinnes ſake, or a worlds ſake.

That the Lord ſhould ſhew thee more love then another, and intruſt thee with grace (the leaſt dram where of is more pretious then all the world) and yet thou ſhouldeſt decline from the Lord, not anſwer this truſt, not uſe thoſe talents which have yeelded ſo much profit and comfort, being improved, but decay in them, and fall behinde hand, yea even under mighty meanes of ſtrength alwaies continued unto thee; and theſe things ſhould cut and grieve, and afflict, and humble thy ſoul exceedingly.

p. 1253 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 decayings.

If any wickedneſſe hath got into thy heart, thou muſt put it farre away from thy tabernacles, and if the morſels have beene ſweet, thou muſt caſt them out with godly ſorrow as bitter as gall and wormwood.

If careleſneſſe and ſlothfulneſſe of ſpirit hath cauſed thy decayings, 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 p. 126ſlothfull bed, and thruſt from thee a neglecting and negligent diſpoſition.

Or if the world hath cauſed thy decayings, either in the profits of it and gaine, 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 himſelfe in his graces, or for love, who loſeth himſelfe in the favour of his God? Ah poore ſoule, thou mayeſt curſe the day that ever thou kneweſt what did belong to thy drudgings in the world, and unto thy great p. 127friends 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 yeelding ſpirit; many, many a day haſt thou come home with conſcience accuſing and ſmiting of thee, unto which hadſt thou hearkned, thou hadſt been much preſerved: well, well, if ever thou wouldeſt recover thy ſpirituall ſtrength, thou muſt peremptorily reſolve on it to ſever from wicked ſociety, better farre to be a poore man, and a rich Chriſtian, then to thrive any way, and bee decaying in grace.

p. 1284 An active reformation: Remember (ſaid Chriſt) from whence thou art fallen, and doe thy firſt workes: ſo ſay I now, goe to thy old workes againe, be trading for thy ſoule, ſet up prayer againe, and reading againe, and hearing againe, and holy meditation and conference againe, and ſolemne humiliations againe, ſtir up thoſe coales and cinders of grace; there is life yet in thee, oh act thy life, faith can doe ſomething for thee, though it cannot ſee comfort for thee, yet it can ſee helpe and ſtrength for thee; godly ſorrow can mourna little, ſet it to work, perhaps it may quickly riſe to a floud upon particular ſurveyes, and ſo ſet repentance on work, p. 129yea, and all thy ſoul, thy minde, thy judgement, thy memory, thy affections to worke in all the duties of thy generall and particular condition.

5 Ardent ſupplication, for it is the Lord who muſt ſhew this power in thy weakeneſſe, Pſal. 86. O turn unto me and have Pſal. 86. 16.Ps 86:16mercy upon me, give thy ſtrength unto thy ſervant: Beſeech him to pitty thee, beſeech him to ſuccour and helpe thee, to be thy ſtrength and thy ſalvation; to beat downe and weaken the ſinnes which have ſo much weakened thee, to crucifie thy heart to the world, which hath ſo much crucified thy heart unto thy God. To breath upon p. 130thy graces as hee did upon the dry bones, to ſtirre up and revive them by his Almighty ſpirit, to put his hand of power, upon thy hand of weakeneſſe, as the Prophet did upon the Kings, &c.

Yea, and never give him over till then, that though thou haſt beene a backſliding childe, yet hee is a gracious Father; though thou haſt been unfruitfull, yet hee is faithfull; 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.Isa 40:28have no might, he can increaſe ſtrength.

p. 131Yea, and that yet there is ſomething of his owne in thee, though very little, yet ſomething, and that holineſſe which he did once implant by a mighty hand, he is now as able to revive and ſtrengthen it by his Almighty power.

6 Carefull application: now goe to the healing and ſtrengthening waters; thou haſt knowne the waies of God, and his goings in the Sanctuary, how he hath wrought wonders for the dead, many a Creple hath got ſtrength there, and many a diſconſolate ſoule hath found comfort there, in his word and in his Sacrament, there hath his arme beene revealed; p. 132David grew (by his great ſinnings) into great languiſhings; but the Lord ſent Nathan the Prophet unto him, and his faithfull dealing was a meanes of his happy renewing. What we pull downe by hearkning to the voyce of ſinne, that may be built up againe by hearkening to the voyce of Gods ſpirit. But then this muſt thou doe, if ever thou wouldeſt be ſtrengthened, viz.

Strive for a plain and pliable heart which may yeeld ſubjection to whatſoever law or courſe the Lord ſhal direct thee unto by his word; if the word As the Iewes in Ieremiahoffer thee a reſtoring plaiſter, but thou wilt not apply it, and p. 133preſcribe 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 doe, ſtrive to yeeld up thy ſoule in an humble ſubjection to the heavenly ordinances, that if they ſay forbeare, thy heart anſwers I will forbeare; if they ſay doe, thy heart anſwers, I deſire to doe thy will. Cooperate with the word received, when it hath got into thy ſoule, and ſtirred thee in any kinde, when thou perceiveſt any healing vertue gone from Chriſt by it unto thee; oh bleſſe the Lord, and get home, p. 134work it againe upon thy ſoule by holy meditation, yea and yet againe by holy petition.

Simile. Thou muſt even doe in this kinde, 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 onelyonly excite thy heart to embrace them, but work them often and often upon thy conſcience, and this is the way to make thy weake ſparke to grow unto a flame.

p. 1357 And laſtly, there muſt bee lively conſociation by a naturall inſtinct, the weaker things doe cling and winde up themſelves by the ſtronger, as the weake Ivie upon the ſtrong Oake: ſo thou muſt inwardly and affectionately joyne thy ſelfe with ſtrong and lively Chriſtians, who skill the waies of grace, and walke in them, who are good, and know how to doe good, who have hearts to pitty thee, heads to direct thee, and armes to beare thee up.

Thou maieſt exceedingly be repaired by their heavenly wiſedome in counſelling of thee, and kept in by their tender p. 136watchings over thee, and put forward by their daily exhortations of thee, and refreſhed by their ſeaſonable comfortings 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 carefull communion with God, as alſo much aſſiſted by the ſucceſſe of their prayers for thy particular condition.

Thirdly, the manner.

Now be pleaſed to heare a little for the manner, how yee 5 Particular.are to ſet upon this ſtrengthening work, and then I have done with this propoſition.

p. 137If thou findeſt thy ſelfe to be a weakened Chriſtian, then ſet upon thy ſtrengthening worke.

1 Preſently: Initia morborum cavenda, ſay the Phyſitians, and therefore their rule is, principiis obſta, &c. we ſhould ſet upon diſeaſes, as ſoone as diſeaſes ſet upon us, not trifle away the methods of recovery: three things muſt be lookt into in time, tides, ſeaſons, diſeaſes.

If wee preſently oppoſe our decayings,

Firſt, we ſhall prevent the deadlineſſe of diſeaſes; hadſt thou oppoſed thy negligent, careleſſe ſpirit at the firſt, thou hadſt not now been bleeding p. 138under ſo many wounds, thou hadſt not ſtepped downe from one ſinne to another, thou hadſt not gone ſo deſperately from the Lord.

Therefore watch thy heart, and often examine it, weekely, nay, daily; thy languiſhings are by this manner ſooner eſpied, and ſooner ſtaied.

Secondly, our ſtrengthening will hereby become more eaſie; it is eaſier to fetch a man from the brink, then from the depth of the channell, and for a Phyſitian to cure a diſtemper, then to heale a diſeaſe.

There is uſually in the firſt impairings, leſſe corruption, and more ſtrength of grace to p. 139oppoſe it and ſubdue it; Beleeve it, long decayings 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 ſoule to habituate it ſelfe to decayings, all cuſtomes 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 doe not put the Lord to it. The Phyſitian may perhaps heale a deeply languiſhing patient, but it will coſt the patient dearly and bitterly. Ioab got little by not comming to Abſalom, p. 140for he at length fetcht him by ſetting his corne on fire; if thou wilt not come in of thy owne accord, but ſtand it out, I tell thee the Lord will fetch thee in indeed, but he will ſend a whirlewinde after thee, as to Elijah, he will ſend flames into thy conſcience, if thou wilt needs put him upon compulſory waies.

Nay, but rather peruſe thy decayings thy ſelfe, and arraign thy ſelfe and judge thy ſelfe, and afflict thy ſelfe, and hye thee to make thy▪ peace, and to recover ſtrength; it argues the better heart to fall unwillingly; but willingly to riſe, hereby peace p. 141is ſooner made, and ſtrength ſooner reſtored.

3 Prudently, when a tree is withering, you need not poure 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 againe, if you can recover the roots, you have hit the way to renew all. Now there are two radicall 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 p. 142grace which laies hold on, and applies all our ſtrengthening helpes, ſo that it deales 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 ſtomack, liver, heart, and brain) it imparts this vigour to all the new man: every grace gets when faith gets, the more a man can beleeve, the more will that man grieve for ſinne, the more will he feare to ſinne, the more will hee hate ſinne, the more will hee repent of ſinne, the more carefull will hee be to walke before God, the more p. 143tender and conſcientious will hee grow in duties, the more able unto praier and the ordinances, and the more ſucceſſefull under them.

Therefore deale prudently for thy ſtrengthening: Simile. when an houſe is declining, we doe not meddle with every rafter and piece of wood; no, but wee ſtrengthen the pillers and foundation; faith is the piller (as it were) of our graces; ſtrengthen it to more apprehenſion, application, to more ſubmiſſion to the wil of God, to more affiance, to more dependance on God through the bloud of Chriſt, and faith, will both finde out thy ſtrength, and impart it. I p. 144can doe all things through Christ that ſtrengthens me.

2 Love, this is another radicall grace, not that it brings forth other graces for their habits, but onelyonly that it eggeth on other graces to their acts and operations, for as holy love is a moſt active quality in it ſelfe, 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 conſtraines 2 Cor. 5.2 Cor 5me, ſaith Saint Paul, it is like the vertuous woman p. 145in the laſt of the Proverbs, who did ſet all her handmaids to employment, for love will finde 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 worke, even carefully and diligently to expreſſe 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 delightfulneſſe, it makes our communion with God, pleaſant, and the works of piety eaſie to the ſoule: and the more delightfull and eaſie any acts are, the more frequent they p. 146grow; David loving of the Lord, was glad when they ſaid, let us goe 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.Ps 84

Now put all this together, and you ſhall ſee that if love be ſtrengthened, all our ſpirituall eſtate will be ſtrengthened, for it makes our graces to be active and doing, to be carefull and exact in doing, to be delightfull and cheerefull in doing good, and in communion with God, and all theſe are admirable meanes to raiſe and ſtrengthen graces.

Foraſmuch as the more any Chriſtian doth, the more hee p. 147may, by uſing his ſpirituall ſtrength, he alwaies increaſeth it, and alſo wit.

All know, that diligence in acting is a thrifty courſe; the diligent hand makes rich, ſaith Salomon, ſo the diligent Chriſtian is the gaining Chriſtian; and that delightfull 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 hee who is conſcientiouſly frequent in the practiſe or exerciſe of grace.

4 Seriouſly and in good earneſt, and not ſlightly and faintly; the recovery of a faint ſoule will never be effected by faint p. 148workings: Simile. gentle phyſicke is improper for tough diſeaſes: you did fall into your decayed eſtate by remiſſive operations or actings, and thinke you that what was not able to keep up your graces from ſinking, can now quicken and raiſe them, being greatly ſunke.

If my hands cannot keep a ſwouning 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 thy ſelfe, to thinke that a few complaints, or a few ſighes, or a few teares, or a prayer (once in a quarter of a yeere) p. 149more earneſtly preſſed, will ſerve the turne.

I tell thee that thy wounds are deepe, and thy diſeaſes are ſtrong, thou art deeply revolted from the Lord, the very foundations are ſhaken and battered within thy ſoule.

What talkeſt thou of putting a ſoft cloth over thy ſtinking and feſtred wounds of ſinfull corruption; thou oughteſt to ſearch deeply, and to cut off the dead fleſh, leſt the whole be gangrened.

Take my adviſe, even breake up the fallow ground, I meane thy hollow heart, ſearch and try it to the utmoſt, not by ſlight, but by deep and full humiliations p. 150and ſupplications, make thy peace; not by common, but by extraordinary performances ſeeke to renue thy ſelfe.

Thy fals have beene great, and therefore thy worke muſt not be ſlight; great ſinnings require grand ſorrowings, and low fallings, the more induſtry for higher riſings; 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 teares for their falling, and ſo they roſe againe.

5 Throughly and to ſome purpoſe; doe not begin a ſtrengthening worke, and then either p. 151upon the motions of a laſie heart, or a fearefull heart, or an unbeleeving heart, be diſcouraged, and deſiſt: this inconſtancy would keepe thee in an everlaſting infirmity, Simile. juſt as if a Patient ſhould follow the preſcription of the Phyſitian for a day or two, but afterwards finding that to be ſomewhat painefull and troubleſome, hee will bee bound no longer, but then hee fals ill againe. So if thou ſet upon the waies of ſtrengthening, and a while thou wilt keepe cloſe to praying and hearing, and humbling, and reforming, but perceiving the workes to be painefull and offenſive to thy corrupt heart, and too ſtrict to p. 152thy licentious heart, or the fruits of them to be hopeleſſe to thy unbeleeving heart, (I cannot hold out, all is in vaine, or to little purpoſe) I tell thee that thou doeſt but play the foole with thy ſoule, ſet it forward and backward; this were to twiſt and untwiſt Penelopes threed; thou never wilt get any thing by an inconſtant and weary ſpirit.

But this muſt thou doe, if thou wouldeſt recover thy ſtrength indeed, thou muſt never admit of interruptions, thou muſt never break off thy renewing worke, till thou haſt got to thy former ſtation in grace againe.

p. 153The worke muſt bee a daily worke, a conſtant going on in mourning, praying, &c. till thou haſt got thy tender conſcience againe, till thou haſt gotten thy broken heart againe, till thou haſt got thy more willingly and cheerefully obedient heart againe, till thou haſt recovered thy firſt love; and canſt doe thy firſt works againe.

Object. It is true, thou ſhalt meet with many temptations from Satan, with many contrary ſuggeſtions from thine owne ſpirit, and with many diſcouragements from the world, and it is true alſo that thy doings may not at every time equall or be like to it ſelfe; thou mayeſt feele thy phyſicke at one time to worke better p. 154then at another; ſometimes thou mayeſt doe thy ſtrengthening worke with more ſtrength, ſometimes with leſse; ſometimes with more liberty of ſpirit, ſometimes with leſse, ſometimes with more comfort, ſometime with leſse.

Sol. Yet let nothing diſcourage thee, or take off thy ſpirit from the worke, but follow on to know the Lord and his ſtrength, againſt all temptations, againſt all ſuggeſtions, againſt all diſcouragements, againſt all thine owne feares 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 p. 155ſtrength of Ieſus Chriſt to raiſe thee, heare 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 backe againe, 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 hindred in the proſecution of the matter in the next verſe.

I have not found thy works perfect, &c.

That the eſtate though viſibly Thirdly.faire to the eyes of men, yet p. 156it 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.

Wee Chriſtians have the judgement of charity, but God hath the judgement of infallibility: we looke onelyonly on the skin and ſurface of actions, but God looks into the hearts and ſpirits of perſons: wee judge of the heart by the actions, but God judgeth of our eſtates by the heart.

Now the outward acts (upon ſeverall arguments, and for ſeverall ends and inducements, may be extreamely different p. 157from the inward habit and diſpoſition. Perſons for their credits 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 al their profeſſion, their eſtate may bee imperfect before God: partly,

For the frame and conſtitution of ſoule,

For the vigour and fulneſſe of acting.

For the ſcope and intentions in performing.

For the mixtures in matters of faith or converſation.

But I cannot now inlarge in this ſingular affection.

p. 158Ʋſe. 1 OnelyOnly it may teach us above all, to looke unto our ſpirituals, as they abide in, and flow from our hearts and ſoules, upon which principally the Lord lookes: he ſearcheth the hearts and reynes, and approveth the actings of the heart, more then of the hand, and therefore wee reade, that he had firſt reſpect unto Abel, and then unto his offering.

2 To ſtudy Gods approbation more than mans; it is not ſufficient nor ſafe, that either wee alone judge our eſtates to bee good, or that men judge them to be ſo, unleſſe the Lord findes them to be ſo: every Chriſtian is that as God judgeth him to p. 159be, and he ſtands or fals according to this righteous judgement of the al-ſeeing, and alknowing God. And ſo I take leave of that verſe, and proceed to the next.

Remember therefore how thou Revel. 3. 3.Rev 3:3haſt received, and heard, and hold faſt, and repent.

In theſe words you have the other branches of the ſpirits ſpeciall 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.)

p. 160Briefly to open the words.

Remember) ſometimes the word is taken for the act of a particular faculty of the rationall ſoule, which is called by the Philoſophers, Reminiſcentia, and then it is the calling backe of a thing, or object formerly knowne and laid up in the memory.

Sometimes it is taken for the act of ſerious conſideration appertaining to the judicious faculty of the ſoule, wherein apprehended truths are well weighed, throughly thought on or conſidered of, in both reſpects I conjecture, it may bee taken in this place

How) ſome reade that word p. 161rather thus, foreign what, remember. i. call to minde 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, foreign, 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 meanes p. 162or 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 remaines for me to worke amongſt you, only I will point at three ſingular propoſitions, viz.

1 That holy truths once received, Three propoſitions.are often to be remembred and thought on, (Remember, &c.)

2 That acceptance of truths is not enough, but Chriſtians muſt adde thereto a perſiſtence in truths, (hold faſt)

3 That renewed repentance is required of Chriſtians, as well p. 163as initiall (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 remembred and thought on.

There are three things which ſhould fall into a frequent conſideration:

1 Our former ſinnes, and this will keepe us humble.

2 Gods former mercies, and this will make us thankfull.

3 Received truths, and this will make us dutifull and fruitfull.

p. 164The Iewes were to binde them as frontlets between their eyes, Deut. 6. 8. to which Salomon alludes in Pro. 6. 21. binde Deut. 6. 8. Pro. 6. 21.Deut 6:8Prov 6:21them continually upon thy heart, and tye them about thy necke, and Eccleſ. 12. 11. they are to be as nailes Eccl. 12. 11.Eccl 12:11faſtened. Looke on David, and this was his practiſe, Pſal. 119. Pſal 119 15.Ps 119:15I will meditate in thy ſtatutes, there once, then reade verſe 23. thy ſervant did meditate in thy ſtatutes, there is the ſecond time, but then reade verſe 48. I will meditate in thy statutes, there is the third time; what ſpeake 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 p. 165in their exhortations to this purpoſe, to remember, to lay up, to keepe in minde, not to forget the holy doctrines delivered by them, nay, and Chriſt preſſed the ſame alſo upon themſelves upon many occaſions. But for the cleere opening of this propoſition, premiſe with me theſe particulars.

1 The frequent remembring of former truths muſt be a remembrance by way of ſubiection, and not by way of contradiction; we muſt not remember them and queſtion them, much leſſe abuſe and pervert them, leaſt of all oppoſe and deſpiſe them.

2 The remembrance muſt p. 166be ingenuous, and not preiudiciall; though we muſt ſticke 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 reveale 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 notionall, Simile. which is like the often looking into a glaſſe, or when a perſon beholds truths as hee doth pictures, gaze on them, and that is all.

Another is verball, when a p. 167perſon renues his acquaintance and complements with truth onelyonly: his memory onelyonly loades his tongue, like a naked Aſtronomer who knowes heaven, and can onelyonly talke of it.

A third is practicall, when the remembrance is like a cloud deſcending on the plants, Simile. or like a fire felt as well as ſeene, this kinde of remembrance hath three degrees in it, for it is partly,

Directive, when truths remembred are made a compaſſe for us to ſayle by, or copies for us to write after, ſtill teaching and guiding us how to draw the lines and letters of our converſation.

p. 168Affective, when truths remembred 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 remembred, are truths obeyed; we often conſider former doctrines, and ſtill better our preſent converſations.

After this practicall forme, are wee to remember received truths.

4 There is,

1 A materiall remembrance, which is partly of the things themſelves, partly of the revelation of them, partly of the manner and meanes of revealing them.

p. 1692 Formall remembrance of For the manner, five waies.truths received, which is rather of the manner how wee our ſelves did receive them; we are often to thinke on truths received, not onelyonly as they ſtand in propoſition or revelation, but alſo how they ſtood with us when wee did receive them for energy or operation: and thus I conjecture we are to remember truths received.

1 With what eſtimations and admirations wee did receive them; Simile. like thoſe people who have the Sunne but halfe the yeere, they run after it, and are ready to adore it in its approch; ſo when we did receive holy truths at the firſt, we received p. 170them 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, wee did not onelyonly admire their excellency, but felt their efficacie; the word came not in word onelyonly, but in power and authority over our very conſciences, and this power was a full power, and an eaſie power, the truths which wee received, did command and awe, and order our whole man, and wee too were moſt willing to reſigne up our ſelves to the obedience of the Goſpell in all things, and to be caſt into that mould of p. 171heavenly doctrine.

3 With what affections wee did receive them; O then, thoſe conflictings of ſpirit, Heb. 10. 32 Heb. 10. 32.Heb 10:32thoſe bathes of griefe and heavenly compunction with them, Acts 2. 37. thoſe flames Acts 2. 37.Acts 2:37of love, with thoſe Chriſtians, Acts 4. 32. thoſe raptures of joy Acts 4. 32. Acts 16.Acts 4:32Acts 16with Lydia, Acts 16. yea thoſe extenſions of zeale with the Galathians to Saint Paul, Gal. 4. Gal. 4.Gal 4the 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 defie all contrary errors and waies, and ſo were our hearts ſworne p. 172to divine truths, and (as it were) eſpouſed to them, that wee once reſolved to live and dye in thoſe truths, and for thoſe truths, wee could not endure any mixture with them, nor heare of any divorce from them.

5 With what reverence wee 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 Peters and Pauls, I meane the miniſters of God revealing his truths unto us; the feet of them who brought unto us the glad tidings of our ſalvation, were beautifull and moſt acceptable unto us.

p. 173Now 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 bee ſaid of holy truths (on which the ſoule hath formerly fed) gather them up all, let none be loſt. Simile. You ſee that the Goldſmith doth not onelyonly looke after the maſſie piece of gold, but he carefully lookes after every ray and duſt of gold, and preſerves it.

p. 174Every truth of God is precious, it is more precious then gold; it is excellent, and as it is excellent in it ſelfe, ſo it may be uſefull 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 fals out, that all p. 175heard and once received truths will not ſtand upon record, into which they have beene entred, but are in many places defaced and cancelled,

2 There muſt at leaſt bee a faithfull remembrance of the moſt neceſſary and chiefe truths, namely of thoſe which more immediately and intimately, and unauoydably concern our ſalvation, of the which (for methods ſake) I conjecture there may be three heads, viz.

1 That vitall truth concerning Chriſt and faith in him, this is the great fundamentall truth.

Note. 2 That vivificall truth concerning repentance in the converſion p. 176of the heart from dead workes.

3 That practicall truth concerning obedience, in ordering the life and courſe of a converted perſon.

As the moraliſts ſay of Fame, or of a mans 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 iewell of a good name. That is ſo choyce a iewell, that whatſoever a man loſeth, hee muſt yet take heed and care of that. The ſame may bee ſaid of theſe forenamed truths; though through ſome defect, or frailty, or malignity, p. 177any other hiſtoricall or problematicall 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 bee kept freſh and alive, and are never to be blotted out.

Object. And why this faithfull and frequent remembrance, or renewed conſideration of truths heard and received?

Sol. Reaſons thereof many.

1 Though ſometimes an aſſent may be ſufficient to a particular word of truth for the preſent, yet the vertue and uſe of that may be for the future.

Simile. It is with truths as it is with treaſuries, whereinto much gold p. 178or ſiluer 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 ſeverall occaſions.

Simile. Or as it is with friends and garments, which though wee doe not uſe every one of them every day, yet ere we dye, wee may have an uſefull occaſion for them all.

The truths which thou haſt heard from the word ten yeeres agoe, may ſerve thee twenty yeeres hence; that diſcovery of the mercy of God, of the bloud of Chriſt, of the freeneſſe of grace, &c. theſe may be of great availe unto thee, and of ſweet and proper helpe unto thee p. 179when thou commeſt 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 vertue of which may bee gone in few daies, but as it is with a leaſe, for life, which this yeere brings in our revenue, and ſo it doth the next yeere, &c. ſo divine truths may yeeld unto thee preſent comfort and ſtrength, yea, and they can, being rightly embraced, be the ſtaffe in thy hand to morrow to ſupport thee, and the river in thy conſcience to refreſh thee; that heavenly truth which was thy ſtarre at this time, may fitly upon occaſions, ſerve to bee thy guide at any p. 180time, as the ſtarre to the wiſe men, which appeared the ſecond time.

2 Frequent remembrance of divine truths is (as it were) a ſpurre to further obedience, and therefore Saint Peter joynes, 2 Pet. 1. 13.2 Pet 1:13putting in remembrance, and ſtirring up, as if then we ſhould revive our ſervices, when wee did renue 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 meanes much to p. 181ſtrengthen our graces; the Philoſophers have a ſaying, eodem nutrimur ex quo generamur, that wee are nouriſhed by that of which wee are generated; the truths of God begat our graces, and the ſame truths well remembred and peruſed, will increaſe them.

Thoſe promiſes which heretofore inclined thy heart, and perſwaded it to beleeve, can perpetually beare and raiſe up thy heart to ſtronger degrees of beleefe: as Chriſt when he would helpe his diſciples againſt a particular infidelity, objected unto them, why doe ye not remember? Mark. 8. 18.Mark 8:18intimating that a right remembring of his works, would have p. 182inabled them much againſt unbeliefe.

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 waies, and turned my feet unto thy teſtimonies; the ſame may be ſaid of holy truths; a remembring conſideration of them is a recovering of an erring and falling ſoule. Saint Peter forgate his Maſter, and then forgate himſelfe, he forgate the words of a Maſter, and then the duty of a ſervant, but Peter recovered himſelfe againe: and p. 183how did he ſo? the text ſaith that hee remembred the words of Ieſus, and when hee had thought thereon, hee went out and wept bitterly.

5 It is an avocation or withholdment from errours; why doe men ſo commonly ſlip into new errors? one maine cauſe is, they have let ſlip old truths, they have loſt their touch-ſtone to try doctrine by, they doe not remember what and how they have heard and received, and therfore they deſtroy what they themſelves have built.

Simile. Like a ſhip which hath loſt her anchor, toſſed with waves and windes every way, ſo they are hurried and puffed up and p. 184downe with every winde of doctrine.

But he who rightly remembers the truth, hath not onelyonly thereby a touch-ſtone to try and diſcover contrary errours, 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 concernement to a diſtreſſed and deſerted ſoule, and to a debarred perſon.

The daies of famine may befall thee, and then the food which Ioſeph laid up, may preſerve thee, if future meanes ſhould faile, will not former and remembred truths be of p. 185comfort? and are you ſure that ſeaſons will laſt for ever? where is Ieruſalem, who did not know her day of peace? and where are the ſeven Churches of Aſia? or the daies of ſickneſſe may befall thee, wherein thou art debarred of the market, I meane, the publike aſſembly of the Saints, and art ſo weakened, that reade at all thou canſt not; if now thy ſoule can remember God, and remember the truths of God, and can ſecretly confer with them, they may be of bleſſed helpe and peace unto thee; yea, the daies of deſertion may befall thee, the Lord may not looke on thee as formerly; hee may not confer at all with thee p. 186in ſenſe and feeling: and what refuge haſt thou now, but to flye to the truths of God, through which thou didſt heretofore heare 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 yeeres of Pſal. 77. 10.Ps 77:10the right hand of the moſt high; I will remember the workes of the Lord, ſurely I will remember thy wonders of old: former embraces are new encouragements.

Vſe. Thus for the explication and confirmation of the point, I now come to the application of it to our ſelves.

Should received truths be remembred? p. 187then,

1 Hearing is not all, ſome there are who heare not at all, they are like the deafe Adders which refuſe to heare the voice of the charmer: Chriſt is pleaſed to ſpeake, but they are not pleaſed to hearken: how much have theſe to anſwer for? Others doe heare, and that is all; the word is but as a naturall ſound to excite that naturall facultie of hearing, but they underſtand not what they heare: the word preached is as a book ſealed up unto them, they think it enough to come to Church, &c. Others doe heare and underſtand the truths delivered, but then they minde them no p. 188more, they leave all at the Church doore, as wee doe our friends at the grave, forgetting that we came to a feaſt, to carry away, and not to a grave to leave all behinde, as if the word were a tale, or a dreame, it is inſtantly forgotten; in comes the world, out goes the word, to ſecular buſineſſes, or ſinfull acts, they preſently apply themſelves, and ſo is the word Simile. ſqueized out like water out of a ſpunge, or the characters of it glide away like the impreſſions of a Seale upon the ſlippery water.

Perhaps many a thouſand Sermon they have heard in their daies (and would thinke it a mortall fault) not to heare, but p. 189for meditating, pondering, reviewing of delivered truths, calling them to minde, the better to order their hearts and lives, they will not trouble themſelves ſo farre; as if truth were a burden, or an unworthy companion.

Now to the forgetfull hearer, I would commend theſe things to be conſidered of.

1 If his forgetfulneſſe bee onelyonly of good things (when yet in any other thing and buſineſſe his remembrance is quicke enough, he can remember a tale or ſtory twenty yeeres ſince) it is a very uncomfortable ſigne.

I confeſſe that every good mans memory is not an equall p. 190treaſurie, nor perhaps a very fruitfull ſoyle, but to have a memory like an utterly barren wombe, retentive of no ſpirituall truths, Simile. but like ſand in a glaſſe, put in the one part, and inſtantly running our to the other, this totall and abſolute falſeneſſe in our memories, is a ſhrewd preſumption that either wee doe not at all rightly conceive of, and underſtand ſpirituall truths, or if wee doe, yet that we doe not much care for them and reſpect them.

2 Forgetfulneſſe of truths heard and received, is a kinde of very evill ignorance; the Schoolmen doe diſtinguiſh of Ignorantiae purae negationis, wherein a p. 191man doth not know, and of Ignorantiae pravae diſpoſitionis, wherein either a man will not, or unfits himſelfe to know. Thus is it with forgetfulneſſe, truths forgotten are like truths unknowne, and the more that the knowledge of former truths weare out, the leſſe capacity is there to apprehend and receive further truths:

Nor is this all, forgetfulneſſe is not onelyonly a curtaine drawne over knowledge, but it is a bar alſo to our practiſe: the forgetfull Iam. 1. 22.Jas 1:22hearer can be no good practitioner.

For no man acceptably practiſeth more then hee knowes, and no man properly knowes p. 192more then he remembers.

Nor is that all, forgetfulneſſe keeps us not only in an eſtate of ignorance and blindeneſſe, nor onelyonly in an eſtate of barrenneſſe and undoingneſſe, but further yet, it keepes us in a condition of ſadneſſe and uncomfortableneſſe; for all our comforts depend upon divine truths (they are our ſprings of joy) but with this caution, ſo farre 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 remembring of holy truths,

p. 193So that now by thy forgetfulneſſe, divine truths are loſt, and the operations of them are loſt, they can neither guide thee nor helpe thee, nor preſerve or comfort thee at all; and if all theſe be loſt, thou thy ſelfe canſt not be ſafe; whatſoever opinion thou wilt have of thy ſelfe, Saint Iames aſſures thee that thou deceiveſt thine own ſelfe, cap. 1. 22.Iam. 1. 22.Jas 1:22

2 If remembring 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 ſinne, and knowledge thereof p. 194by the law, out of Rom. 7. 7.

Thou haſt heard of the manifold aggravations of ſinne in ſeverall texts, as againſt knowledge, meanes of grace, mercies, afflictions, covenants, &c. 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 ſoule from comming to Chriſt, partly from the love of ſinne, Iohn 3. partly from the love of the world, Mark. 10. 22. partly p. 195from the perverſeneſſe of our wils, Math. 23. 37.

Thou haſt heard of the preparations of the ſoule 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 Prodigall, out of Luke 15. and of the doctrine of temptations, out of p. 196Luke 4. the kindes of them, and methods of defence and conqueſt.

Thou haſt lately heard of that comfortable, ample, perpetuall care and goodneſſe of Gods providence over his Church and people out of Pſal. 23. all over.

Laſtly, thou haſt heard ſomething of a languiſhing, and of a recovering ſoule 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 counſell of God requiſite to your ſalvation, teſtifying unto you all, p. 197repentance towards God, and faith towards our Lord Ieſus Chriſt, verſe 21. yea in ſeaſon and out of ſeaſon, in ſtrength, in weakeneſse, in publike, in private, have I deſired and endevoured your everlaſting good.

Now let not theſe pious truths ſlip from you, or be as water ſpilt upon the ground: Miniſters dye, but let not truths dye; Miniſters depart, but let not truths depart; ſtony hearts are bad, but iron memories are good: if ye have heard truths and received them, why, ſtill retaine the truths for the truths ſake; let them ever abide with you, live with you, dye with you: And doe not locke p. 198up the truths onelyonly, 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 leade your waies, 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 ſixe things which Sixe things.will much availe to helpe and inable the remembrance of truths heard and received.

1 Ardent affection: love is a ſafe locke, and a ready hand; p. 199which we much like, we ſhall much minde, David was fervent in love, and therefore frequent in thinking of Gods law, Pſal. 119. Oh how I love thy law! Pſal. 119 97.Ps 119:97it is my meditation all the day: here was great love and great ſtudying; Simile. a childe will not forget his mother.

2 Frequent meditation: many earthly things weare 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 glaſſe, and the underſtanding p. 200as 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 ingraven in our remembrance.

3 Conſtant operation: if memory were more uſed, memory would be more uſefull: when thou haſt heard a Sermon, and art at home, then call thy memory to an account, how it hath played the faithfull ſteward for thee, what truth it hath remembred, by a daily ſtriving to remember, you ſhall daily perfect the remembrance.

4 A diſtinct apprehenſion: Saul was not eaſily found in the p. 201ſtuffe, and confuſed mindes are ſeldome linked with exact memories; the more orderly and exact that the underſtanding is, the more eaſie is the remembrance of things.

Take heed of ignorant mindes that know not truths, and of confuſed mindes that can miſtake truths.

5 Abundant conference: this courſe Moſes preſcribed the Iſraelites, to remember the lawes given unto them, viz that they ſhould often talke of them to their children; conference is as the driving in of the naile; one remembers that which the other forgets; our memories helpe our lips, and our lips doe p. 202ſtrengthen our memories.

6 Diligent practiſe: the ſcholler by a daily writing after the copy, doth thereby mend his hand, and helpe his memory. Truths are ordained for practiſe; It cannot be, but that truths ſhould remaine faithfull in the memory, which are made faithfull 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) foreign ſerva, or as Beza tranſlates it, obſerva.

p. 203Saint Paul is much in this doctrine; hold faſt the forme of 2 Tim. 1. 13. Titus 1. 9.2 Tim 1:13Titus 1:9ſound words, 2 Tim. 1. 13. ſo again to Titus 1. 9. hold fast the faithfull word; and that this doctrine may not be thought proper and peculiar to the Preacher of the truth; but common to all Chriſtians, hee therefore enlargeth the precept to all the Romans, Rom. 12. 9.Rom 12:9(and under them to all Chriſtians) to adhere or cleave unto what is good; the word in the originall is foreign, that they ſhould bee glued unto it. Salomon in effect delivers the ſame Pro. 23. 23. Buy the truth and ſel. it not, a man may lawfully ſell his houſe and lands as the Apoſtles did, and followed p. 204Chriſt, and in ſome ſenſe his wife and children, (as Saint Ierome in epiſt. ad Heliod. would rather then hee would put off Chriſt) yea and his owne life too, as Saint Paul did, not count Acts 21. 13.Acts 21:13it deare for Chriſt.

But the truth muſt not bee 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 ſpeake not of humane and morall truths, ſuch as are the rules in ſecular arts, in which there may bee and is many times, an infallibility; but of religious and divine truths, which are contained in the p. 205word 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 leſſe to perſiſt in all which every man propounds for truths, or which he conjectures to be ſo; onelyonly I am to hold faſt thoſe truths, which the word (rightly and genuinely expounded) teacheth and determineth to be ſo.

3 Againe, the truths which ſeeme to owne themſelves on the word of God, are either immediate and expreſſe, or onelyonly mediate and deduced; expreſſe truths are to be held faſt, but deduced truths which are p. 206thence collected by the medium of a mans ability to judge, theſe are to bee 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 & expreſſe rules of truth.

4 Expreſſe truths (ſuppoſe them to be knowne and received) may be conſidered either in the latitude of them, or with reſtriction; we may not thinke it ſufficient to hold faſt ſome particular truths, either the greater or the leſſer, and leave the reſt to ſhift for themſelves. But all knowne truths, even thoſe which are not of that p. 207maine concernement, 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 adde one iota & title about the deity of Chriſt; or as Moſes would not leave one hoofe behinde, ſo we muſt not renounce or forſake any one branch of known truth, ſeeme it never ſo little in the eyes of men.

5 Though there be a difference of times, yet there ought to bee no difference of holy truths; there are times of proſperity for the Goſpell, as Conſtantines time was to the Church, and there are times of p. 208calamity as Neroes time, and Diocleſians, and others the perſecuting Emperours.

Truth muſt be held faſt; yea all truth, at all times; Simile. you ſee that the ſtars doe 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 daies.

Ioſephus reports of the Samaritanes, that if any good and favour befell the Iewes, then they would pretend affinity and kindred with them, they came from Iacob; but if any calamity, then they were none of the ſtocke of Abraham. It muſt not be thus with us, to vary our p. 209hearty 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 wilde beaſts, and Laurentius on the Gridiron, and Daniel among the Lyons, and the three children in the fiery furnace.

6 Sixthly, though there be a difference of perſons, yet wee muſt not differ and wave our reſpects to holy truths; perhaps thoſe holy truths which thou haſt heard and tryed, and received, may bee contradicted and diſputed, by ſome bold ſchiſmaticall, hereticall braines, who p. 210would bleare and blur the truth, that ſo they may bring in damnable doctrines; by theſe they may be diſgraced, derided, and reproched, Simile. theſe dogs may bark againſt the moone and its light; yea or perhaps though they have forwardly courted & profeſſed the truths, yet they may fall off with Hymeneus and Philetus, and turne 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 ſubtilty of diſputes, variety of judgements, ſchiſme and malice of evill men, and inconſtancy of ſome men, thou muſt be rightly p. 211ballanced. Hold faſt the truth which thou haſt heard and received.

Queſt. But how muſt truths be held faſt?

Sol. In foure reſpects:

1 In the judgement and underſtanding.

2 In the will and affection.

3 In profeſſion.

4 In converſation and practiſe.

1 In the judgement: for aſſent and approbation; there muſt be a firme evidence of them. I confeſſe 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 p. 212no wavering in the judgement; we muſt not admit of a ſtaggering and reeling minde, nor of a levity in our judgements, to be driven and carried about with every winde of doctrine, as the Apoſtle ſpeakes, Epheſ. 4. 14. Eph. 4. 14.Eph 4:14Athanaſius knew this well, when he held his iudgement faſt in the truth of the deity of Chriſt, againſt the Arians: ſo Saint Auſtin, his iudgement 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 errour, but a perfidious ſhame for any Chriſtian to ſuffer any truth to be ſupplanted p. 213by any errour.

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 truths Simile. as with ſome plants which live and thrive not, but in warme climates.

That ancient deſire after truth and delight in it, to take counſell from it, and ſtrength from it, and comfort by it, muſt not decay and dye within us, but muſt remaine and abound, though others hate, diſgrace, and endeavour to make voyd the truth, yet wee 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 p. 214to hold forth the word of life, even in the midſt of a darke and froward generation: Chriſt would have us not onelyonly to beleeve, but to confeſſe him before men. Remember that it was no ſmall ſinne in Peter, when he pretended that he knew not the man. Gregory Nazianzen reports in one of his orations againſt Iulian, that ſome Chriſtian ſouldiers being cunningly circumvented by him to idolatrous ſacrifices, perceiving the errour, they all ran backe unto him, and threw him his money againe, and proteſted they were Chriſtians, and in what they did, they were circumvented by him, Heb. 10. Heb. 10. 23.Heb 10:2323. let us hold faſt the profeſsion of p. 215our faith without wavering; the Chriſtian muſt change neither his Maſter, nor his ſervice, nor his livery.

4 In our converſation; wee muſt ſtill practiſe truths, and keepe our lives anſwerable unto them. Saint Iohn cals this a walking in the truth: then a man walkes in the truth, when hee holds on his courſe of holy obedience unto it, againſt all the encouragements and diſcouragements of the world, as the three children in Daniel, &c. not with the Galathians beginning in the ſpirit, and ending in the fleſh, or like thoſe Iſraelites, whoſe righteouſneſſe was as the morning dew. But we muſt p. 216ſtill runne the race ſet before us, and keep ſtedfaſt our feet unto the pathes of righteouſneſſe and waies of truth.

Queſt. Why must divine truths heard and received be held faſt?

Sol. Reaſons 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 then 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.Prov 3:14Prov 3:15It is more excellent then the excellencies of the creatures, not p. 217then ſome of them, but then all of them; and a man if hee were to imagine any excellency, or if the utmoſt of his deſires were enlarged, yet could they not finde out and pitch upon ſuch an excellency. Therefore ſaith Saint Iohn to the Church of Philadelphia, Revel. 3. 11. Hold that Revel. 3. 11.Rev 3:11faſt which thou haſt, that no man take thy crowne; the crowne is the top of royalties, ſuch a thing is truth, let no man take thy crowne.

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, p. 218the more mixt a thing is, the more it is abaſed, as if gold and tinne be mixed; and the more pure it is, as meere 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 noone day is pure without darkeneſſe 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 it ſelfe) ſo much more wee riſe in our excellency.

But the great God is altogether ſeen in this word of truth: there is his wiſedome, there is his power and greatneſſe, there p. 219is his love and mercifulneſſe, there is his Chriſt and faithfulneſſe, 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 termes of conſtancy and perpetuity: I finde in Scriptures that they are termed ſometimes

Our heritage; eſtates which are perſonall (if that bee the phraſe) for poſſeſſion may be ſold, as that which a childe buyes with his owne money; but eſtates which are naturall or hereditary, ſuch I meane as come to be ours by deſcent, theſe ought to be kept for poſterity: God forbid ſaid Naboth, that I p. 220ſhould ſell the inheritance of my fathers: divine truths are an heritage to deſcend from us to our children, and therefore wee are neither to diſpoſſeſſe our ſelves of them, nor to ſuffer our ſelves by any to bee diſpoſſeſſed of them, Pſal. 119. 111. thy teſtimonies Pſal. 119 111.Ps 119:111have I taken as an heritage for euer.

Gods truſt: ſomething wee commit to God, ſomething God commits to us, 2 Tim. 1. 12. He is able to keepe that which I hauehave committed unto him: we truſt God with our ſoules, 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 p. 221of truſt, wee muſt be faithfull, for we muſt be reſponſable for the whole wherewith wee are inſtructed, as the ſervants in the Goſpell, 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 keepe and preſerve them, for the Lord will aske him another day for his truſt, as Saint Iohn did of the Biſhop of Jeruſalem for his depoſitum.

They obſerve that a truſt muſt be, firſt, redelivered, ſecondly, wholly, thirdly, onelyonly to him who committed it to us for truſt.

p. 2223 Not to hold faſt the truths, is an exceeding and fearefull injury or wrong, it is injurious,

1 To God, for he is the Lord or God of truth: truths are ours for the efficacie of them, but onelyonly this for the authority of them. Simile. Should a private perſon preſume of himſelfe to ſell the Kings Iewels? it might bee as much as his life is worth: truths are Gods Iewels, hee reveales them, he ownes them, hee hath ſealed them with the bloud of Chriſt, and therefore thou doeſt preſumptuouſly wrong the Lord to put off the things which belong to him.

2 To our covenant and vow, what was our baptiſme but a p. 223devoting and ſolemne vowing of our ſelves to be faithfull to Chriſt and to his truths? wee ſolemnly profeſſed that none ſhould be our Lord, but God, and that we ſhould be his faithfull ſervants unto our lives end, yea and wee have ratified this vow many a time, by comming to the Sacrament of the Lords Supper.

Now if we doe not hold faſt the truths of Chriſt, but forſake them or any of them, wee are guilty of extreame perjury, not in a matter betwixt man and man, but betwixt God and man; thou art forſworne again and againe unto the Lord thy God, and haſt (as much as in p. 224thee lies) made voyd the covenant of grace and life for thy poore ſoule.

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 ſoule, from the beginning to the end thereof. Everlaſting and true happineſſe is the end and ſcope that every Chriſtian lookes 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, p. 225to bring a man to heaven, v. g.

1 Conviction of his ſinfull condition, but the word inlightens the minde, and convinceth the conſcience.

2 Contrition for ſinne, but the word pricks our hearts, as Acts 2. and humbles them.

3 Converſion of ſoule; but the law of the Lord is perfect, converting the ſoule, Pſal. 19. 7. by it comes faith into the ſoule, Pſal. 19. 7.Ps 19:7which gets Chriſt, Rom. 10. 17. Rom. 10. 17.Rom 10:17by it comes repentance, Acts 3. 19.

4 Augmentation of grace; but by the word wee are built up, Acts 20. 32. and grow more and more.

5 Perſeverance in grace; but p. 226by the word wee are kept and eſtabliſhed to the end, it is the power of God unto ſalvation, Rom. 1. 16.Rom. 1. 16.Rom 1:16

What ſhould I ſay more, reade the Apoſtle ſumming up all in 2 Tim. 3. 16. All Scripture is giuen 2 Tim. 3. 16.2 Tim 3:16by inſpiration of God, and is profitable for doctrine, for reproofe, for correction, for inſtruction in righteouſneſſe,

17 That the man of God may be perfect, throughly furniſhed to all good workes.

15 Yea they are able to make us wiſe unto ſaluation, through faith …hich is in Chriſt Ieſus.

Againe, there are many incouragements comforting and ſupporting in our way, as divine conſolations of the ſpirit p. 227of God, peace in conſcience joy in the holy Ghoſt, all which are the myrrhe dropping onelyonly from divine truths; thy word hath comforted me, ſaid Dauid, thy word hath quickned mee; in the houſe of my pilgrimage, they were the joyes of his heart, and in the daies of his calamity they were the ſtay of his heart.

Now put all together, if divine truths ſhew us the true happineſſe, if they onelyonly put us into the true way, unto that true happineſſe, if they onelyonly keepe us in that way, if they onelyonly comfort and ſtrengthen us in that way, if they onelyonly bring us to the end of our faith, even the ſalvation of our p. 228ſoules, will we not, ought wee not to hold them faſt?

Vſe. The firſt uſe of this point ſhall be to convince and reprove the wonderfull inconſtancy of the ſonnes of men, that ſlipperineſſe and unſetledneſſe of ſpirit, which is to be found amongſt them.

Conſider divine truths as they lye.

1 In doctrine; we may now complaine as the Apoſtle did of the Galathians, chap. 1. verſe 6. Gal. 1. 6.Gal 1:6I maruell that ye are ſo ſoone remoued from him that called you into the grace of Chriſt, unto another Goſpell.

Some revolt from the Proteſtant doctrine, to the Popiſh p. 229leven, others fall off from the orthodoxe articles of our Church, to Anabaptiſticall fancies, and Socinian Blaſphemies, and the Lord be mercifull unto us, what daily unſetledneſſe and giddineſſe poſſeſſeth us; if any novelty of doctrine (though a root of bitterneſſe) ſtart up and be delivered with any confidence or cunning of deceiving wit, how inſtantly we flye off from our old truths, how greedily and madly wee ſucke in poyſonous errours, and being thus driven with every winde, what tempeſts of railing and diſgraces doe wee heape upon thoſe who croſſe our fickleneſſe with conſtant p. 230vindications and aſſertings of the true doctrines of faith and life.

It makes mee to pitty this great and famous City, whiles I behold a colluvies, a very rabble of all opinions, and ſuch a going and comming, touchings at, and ſaylings off from the land of uprightneſſe: One weeke this is a truth, and almoſt an article; the next weeke it is no ſuch matter, but ſome other thing is the right.

Simile. Thus wee play many times with great truths, as children doe with their Babies, one while embrace them, anone breake them and throw them into the dirt.

p. 231But are there ſo many waies to heaven as men will make, or haſt thou power to coine other articles of faith at pleaſure, or will the Lord beare all this reſting and mocking with his truths? Two things makes mee feare the Lord will puniſh us in the Goſpell; one is, our generall barrenneſſe in life, another is our great ſickleneſſe in matter of truths.

2 In converſation; many times we hold the truth in unrighteouſneſſe: wee doe not prize the truth and love it, nor live according to it with conſtancy, but as the Prophet cryed out, how is the beautifull City become an heape? ſo may wee ſay of p. 232many, how is their righteous walkings degenerated into an ungodly living? their wine is ſowred, and lamp put out.

But I will tell you the reaſons and cauſes of all this inconſtancy The cauſes of conſtancy.and apoſtacy, v. g.

1 Men are very ignorant, and therefore very inconſtant: ignorance is the great ſpunge to ſucke in errours, as pride is the great Bawd to vent them. Chaffe may be toſſed any way: that which is weak, is alſo light.

2 Though their apprehenſions be large, yet their affections are foule, they know truth, but love ſinne which is contrary to truth: Simile. now a foule ſtomacke ever makes an ill head, and a p. 233ſecret love of ſinne, works out the ſtrength of truth in the minde: men doe the more eaſily grow erroneous, who firſt grow irreligious.

3 There is an itch of pride; Evah and Adam would know more then was fit, and therefore loſt all that was good; you never reade of a proud perſon, but either his life was notoriouſly tainted, or his judgement notably corrupted: the greateſt errours, have fallen from thoſe that have beene moſt proud, and have beene tooke up by thoſe that have beene moſt ignorant.

4 And then alſo many have Athenian wits, they long for novelties, p. 234though the old wine be beſt, yet their palate muſt be in the faſhion for new; there is a ſore vanity in a naturall minde, that it cannot long fixe on any eſtate, or on any truth.

5 A colloging ſlaviſhneſſe, many give up their ſoules and faith to the religion of others, and like waxe, 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 forſooke Chriſt, and Iudas ſold his Maſter, and Hymeneus made ſhipwracke of faith: p. 235the unſatisfiable ſlave to the world will never be a faithfull ſervant to truth; hee who hath already pawnd his ſoule, will with as much eaſe ſell off the truth.

Spira for its ſake abjured the truth, but ventured the loſſe of it, and himſelfe too.

7 Many men are licentious, and therefore unſtedfaſt: corrupt doctrines give more ſcope then the true and heavenly: wee are apt to beleeve that ſooneſt, which pleaſeth us moſt; erroneous points are more for pleaſure, and divine truths are more for ſtrictneſſe, and Simile. therefore as thoſe Grecians (if I forget not the ſtory) gave up their weapons p. 236to enjoy their ſports, ſo many give up the truth, to enjoy their eaſie and looſe kinde of walking.

Vſe. 2 But for you, I hope better things, though I thus ſpeake: hitherto you have heard the good truths and waies of God, and have held them faſt, I have not found you (as other people) of ſo unſetled 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.Rev 2:24Rev 2:25put 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 p. 237Motives.be left? is errour better then truth? then ſhould darkeneſſe be better then light?

2 Can you better your eſtates by leaving of truths? when the divels fell from truth, they fell from heaven, when Adam fell from truth, hee fell from Paradiſe.

3 Will not the truth keepe you? if you keepe the truth as the ſhip doth the Pilot who keepeth it, truth will keepe thy ſoule and graces together, thy ſoule and Chriſt together, thy ſoule and comfort together, thy ſoule and proſperity together, therefore it is called the girdle of truth, becauſe as a girdle it holds all together. Thou parteſt with p. 238ſtrength, with joy, with ſafety, with bleſſing, with happineſſe if thou part with truth.

4 The reward is ſure, if thou be faithfull, not a meane reward, but that of life, even a crowne of life, Rev. 2. 10.Rev. 2. 10. Rules.Rev 2:10

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 braines cauſe unſetled hearts: reſt not in Pilates demand what is truth, nor in the Iſraelites hovering betwixt two opinions, nor in that groſſe ſalary of religion, to take up truth upon truſt, for any man ſake whatſoever, were he the ſharpeſt p. 239Ieremiah, 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 himſelfe delivered, ſo doe 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 compaſſe will not approve it, it is errour and not truth.

Object. Yea, but how may wee know truths, for there are many religions, and many opinions obtruded to the world, the truth of which cannot ſo or ſily be diſcerned.

p. 240Sol. 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 marke, but many waies to miſſe it; errour is manifold and divers, Simile. like the image which Nebuchadnezzar ſaw mixt of gold and clay, and as Aristotle ſpeakes of Vices, that they are contrary both to vertues and themſelves; ſo erroneous doctrines are oppoſite to truth, and to themſelves; Simile. there is no errour but is like a lyer, apt to forget and wound it ſelfe, but truth is ſingle, like Chriſts garment, undivided; as there is but p. 241one Chriſt, ſo but one faith.

2 The purity of them; all falſe doctrine (like treacherous phyſicke) 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 tenents.

But truth is holy in it ſelfe, 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 adde to p. 242our notions, but meddle not with our corruptions; they ſwell us, but doe not edifie us, they are pils which onelyonly worke upon the braine, they neither bring true grace, or ſound peace with them: onelyonly this, Satan makes the erroneous very violent, that thereby they may thinke 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 heale a corrupt heart, nor balme to refreſh a troubled conſcience, as truth.

4 The antiquity of them: p. 243errour is but the ſhadow and ape of truth, the ſaying is, id demúm veriſsimum quod antiquiſsimum. Truth is the firſt borne, for God ſpake it, before the divell ſpake 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 triall of Chriſt and his Apoſtles, who muſt decide all truths.

5 The ſimplicity of them: errours came in by the Serpent at the firſt, and are much of its p. 244nature, full of windings and turnings; all corrupt doctrines are deceiveable and ſubtile: how many arts were fained by Arrius and the Arrian Biſhops, to bring in their damnable errour? what forging of lyes, and odious accuſations of Athanaſius, that he was diſhoneſt with a woman, and cut off a mans hand, as Euſebius relates: and ſo the Ieſuites about Calvin, and Luther, and Melancthon, and Beza, &c. and ſo for the eſtabliſhing of the Councell of Trent, the Popes Cloke-bags were weekely filled with devices and carriages.

Yea, and obſerve the very Papiſts at this day, how deceiveably confident they are, that al… p. 245antiquity and teſtimony is on their ſide, when either it is a packe of their owne writers onelyonly, 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 artificiall lyes. But truth is naked and plaine, it is neither of a cruell nature, like Caine, nor of a ſubtile ſpirit with Abſalom, 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 triall, and it alone can maintain it ſelf againſt p. 246all contrary quarrels: a good cauſe is like a good conſcience, even a bulwarke to it ſelfe, like the ſunne in its light, and heat againſt all clouds, &c.

5 The duration of them: truth like the ſunne hath runne down through all ages: not that all men have embraced it, but that by ſome it hath ſtill beene embraced: ſome one or more hath ſtill beene at the barre, to beare witneſſe unto it. New men have ſtill riſen up, (and ſometimes out of the aſhes as it were of the dead) to maintaine, and either by tongue, or pen, or bloud, to defend the truth: but

Erroneous doctrines, as they want an inward harmony, ſo p. 247alſo an outward conſent, like a deceitfull brooke, 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 ſpeciall judgements on the ringleaders, or the authority of Princes, as Alexander againſt Arius, or the prayers of the Saints, or the deciſion of lawfull 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 p. 248to 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 touch-ſtone, truth will be found truth upon ſearch, bring it to the conſcience, it will worke as truth; bring it to the death-bed, 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 truths ſake, not upon perſonall and mutable cauſes or ends.

3 Firme refolution after tryall, by which our knowledge p. 249comes to be cleare, 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 immoveable faith (as it were) root thy very heart in the truths of Chriſt, as Saint Paul, though bonds and afflictions, though good report or evill, though death it ſelfe 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 Loyall affection: then it is loyall, when it is incluſive, to every truth, &c. excluſive to nothing but truth: this loyall affection p. 250will make us to, firſt, doe, ſecondly, ſuffer, thirdly, cleave: love truth, and then truth will be held: I held him, and would not let him goe, ſaid the Church, then in love with Chriſt, Cant. 3. Love is the eaſieſt key to open the heart to Cant. 3.Song 3Chriſt, and the ſtrongeſt locke to keepe ſure the truth in our hearts: when thou haſt experimentally felt the heavenly ſtrength and comfort of Gods truths, then wilt thou certainly ſticke unto them.

4 Ioyne conſcience to ſcience: O when people have the truths ſtill ſounding in their eares, and ungodlineſſe ſtill ſtirring and ruling in their lives, it cannot p. 251be, that they ſhould have ſtrong hands, who have wicked hearts; Hymeneus made ſhipwracke of faith, and of conſcience both together, 1 Tim 1. 19.

Therefore ſtrive to obey the 1 Tim. 1. 19.1 Tim 1:19truths, adde to thy faith vertue; be a doing Chriſtian as well as a knowing Chriſtian.

5 Be watchfull in prayer to God, with David, to uphold thee, with Saint Peter to eſtabliſh thee, ſtill to keepe thee, that thou mayeſt keepe 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 keepe it.

p. 252Thus 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, onelyonly a word of you, and a word to you.

Of you, ſo regardfull have you beene to my Miniſtery, ſo loving to my perſon, ſo faithfull in your maintenance, ſo cheerefully encouraging generally from you all, but chiefly from the chiefeſt, that had it pleaſed the Lord to have given mee health (the which I have ſcarce enjoyed one whole yeere together ſince I have beene heere) I ſhould not have ſtirred eaſily from ſuch a people, for the beſt preferment that could be conveniently p. 253offered unto me.

I ſpeake my heart freely, I cannot tell on which ſide the unwillingneſſe 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 goodneſſe, give mee 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 knowes how ſhort my daies may be.

My Legacies are theſe:

1 Lay out more time for your ſoules: the ſoule is a precious thing, the ſoule is a corrupted thing, ſinnes are in it, much p. 254guilt is upon it, there is a Chriſt that it needs, holineſſe that it muſt have, heaven that it would have, thy body is but clay, thy ſoule a ſpirit, the world a vanity, thy ſoule immortall: all is well if the ſoule be wel, nothing is well if that be evill: I beſeech you pray more, heare more, know more, confer more, doe more and more for your ſoules, when you come to dye, you will then finde it to be all your worke: O then whiles health is in you, make it thy chiefeſt worke to ſeeke the kingdome of heaven and the righteouſneſſe thereof for your ſoules, feed not the ſlave, and ſtarve the childe.

p. 2552 VponUpon 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 ſinnes, and the bloud of Chriſt, repentance from dead workes, and faith in the Lord Ieſus, ſo ſhalt thou behold the face of God and live. The waies of reconciliation with God, and the ſetling of thy conſcience about it, may coſt thee many prayers and teares, 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, daies p. 256of peace and ſalvation, heavenly opportunities publike and private, and I beſeech him for ever ſo to doe. Now receive not the grace of God in vaine, lay hold on theſe occaſions, if there be not wiſedome to improve them, there may be ſadneſſe for neglecting them. You ſee how many worthy and faithfull 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, beleeve, live, and thrive under holy and faithfull Miniſters, make more uſe of their doctrines, of their rules, of their counſels, of their comforts, of p. 257their experience and prayers, the night will come when neither we nor you muſt worke any longer.

4 Study the grounds and principles of religion better; firſt, lay good foundations, and then build on them: errours in the entrance, weaken all in the progreſſe. Take paines to know what that good and acceptable will of the Lord is: a well bottomed Chriſtian is like a well-bottomed veſſell 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, then a diſputant in religion? the vanity p. 258of wit is to argue much, but the ſincerity of the heart is to doe much: for doubtfull points, and ſubtile novelties, let others beat them, and ſerve them, and in the meane while, pray thou much, that thou mayeſt obey the truths which thou kno weſt. In ſpeculatives be wiſe to ſobriety, in practicals be as good as thou canſt: it is not the wittieſt ſcholler, but the trueſt Chriſtian who ſhall goe to heaven.

6 Be leſſe formall, and more fruitfull: know that as we muſt be brought to an account for every word which we ſpeake, ſo much more for every word that God ſpeakes.

Meere godlineſſe is not enough p. 259under conſtant and great meanes 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 bee of more fruitfull hearts and charitable ſpirits one towards another. There are treacherous and malitious hearts enough in the world, thou needeſt not to helpe the divell to be an accuſer of the brethren. It is a ſad thing when one Chriſtian can hardly truſt another, and that they who ſhould pitty and heale infirmities, are yet inventers of lies and obloquies; theſe are the p. 260wounds which my friends gave me, ſaid the Church in the Canticles. If thy fellow Chriſtian doe faile, rather compaſſionate and ſuccour him, then hate and reproach him; thou ſhalt never eſtabliſh thy graces or name upon the ruines and ſcandals of another man; if thou be a ſtrong Chriſtian, be more tender, if weake, be more ſilent; the ſtrong ſhould beare the infirmities of the weake, and the weake ſhould hearken to the directions of the ſtrong: your graces are ſtrong, and ſafety ſurer by love then by diviſion, therefore be of one minde, and live in peace, let brotherly love continue.

p. 2618 Minde death often, and prepare for it betimes; hee who is a ſtranger to dying thoughts, is ordinarily a ſtranger to a godly life; thou wouldeſt haſten and better thy worke, if thou didſt more looke backe on thy life, and more forward on thy death.

9 Be diligent in your particular places: the idle body can hardly hold a good ſoule; that man is in danger, who is all for heaven, or all for earth, both our callings muſt be regarded.

10 Be much in praier: the Chriſtian uſually gets the greateſt bleſſings on his knees; God is much with him in grace, who is moſt with God in praier.

p. 262And pray not for your ſelves onelyonly, 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 mee, that I may open my mouth boldly to make knowne the myſtery of the Goſpell, that therein (v. 20.) I may ſpeake as I ought to ſpeake; 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.