Englands Spiritual Languishing, Sermon

Englands Spiritual Languishing · Sermon

p. 1Englands Languiſhing, WITH The Cauſes and Cure of it, diſcovered in a Sermon Preached at Magarets Weſtminſter before the Honorable Houſe of Commons on this Solemn Day of Faſt, Iune 28. 1648.

Revel. 2.3.

Bee watchfull and ſtrengthen the things which remain that are ready to dye, for I have not found thy workes perfect before God.

IN Scriptures wherein the expreſſion is any thing more difficult, wits are moſt ranke and luxuriant, every one taking a liberty to affixe his owne ſenſe there, where the true and genuine ſenſe is not ſo obvious and eaſily found out: and becauſe two or three falſe interpretations may bee aſſerted with equall probability, the Scriptures have ſuffered as an uncertaine rule, or noſe of Waxe, ('tis the blaſphemy of the Papiſts) which is ductile and plyable to every fancy and purpoſe. The truth, is p. 2wee are more happy in diſcovering falſhood, then in clearing truth, and thoſe which come after can more eaſily diſcern wherein others have halted and are defective, then reach the truth themſelves: I have alwayes looked upon that as a grave obſervation,(a)(a)Obſervatum ſeapius a Wendilino in lib. de caelo. Facilius eſt aliorum convellere ſententias quam ſtabilire propriam, Men are alwayes better at confuting then confirming. In which thought I am ſtrengthened by the cenſure of Hierom on Lactantius, (b)(b)Lactantius quaſi quidam flunius Tullianae Eloquentiae, utinam tam noſtra potuiſſet confirmare quam facile aliena deſtruxit.who obſerved that his arguments were more valid and ſtrong which hee brought againſt falſe worſhips then thoſe other by which he confirmed the true; and(c)(c)Hieron. Tullius lib. de nat. deorum. Tully wiſhed he could as eaſily find out the true God as diſprove the falſe. Whether it be through that naturall deſire that is in us, to blemiſh others, or from the weakneſſe and imperfection of our apprehenſions, or from an obſtinate prejudice againſt Divine Truths, or from Gods hiding and reſerving many things till the age next their accompliſhment, I will not now diſpute: I onelyonly hint it, to ſhew that therefore it is why men have diſputed ſo unhappily, and with ſuch variety about ſome difficult places of Scripture, alwaies acquitting themſelves with more honour, ſucceſſe, and ſatisfaction in diſproving the opinion of others, then in vindicating and clearing their own.

As this hath been the Fate of other Scriptures, ſo eſpecially of this Booke of the Revelation, wherein there are as many(d)(d)Quot verba, tot, Sacramenta. Hieron in praeif, ad Bib. myſteries as words, and all matters (as is uſuall in Propheſies) vailed under expreſſions which are of a myſtick ſenſe and interpretation. Above all other parts of the Booke the three firſt Chapters are moſt plain and eaſie to bee underſtood, though here alſo difficulties want not: for my part I ſhall not trouble you with the ſeverall thoughts of men about theſe Chapters, the noiſe of Axe and Hammer ſhould not bee heard in the Temple, theſe diſcuſſions better become the Study then the Pulpit.

Let it ſuffice to note that the main contents of them are ſeverall Epiſtles ſent from Jeſus Chriſt by John to the ſeven Churches of Aſia. But here a doubt ariſeth, why a Catholique prophecy, ſuch as is calculated for the Church in generall, and all ages of it, ſhould begin with Epiſtles to theſe particular Churches, what may bee the reaſon of this? Anſwer, 'tis ſo partly, p. 3becauſe the Goſpel did here firſt eminently flouriſh,Foxius in Rom. pag. 21. 14. and the Spirit of God foreſaw that the malice of Satan would alſo firſt powerfully invade and over-run theſe Churches, and ſo ingage them to the wrath of God; partly becauſe of Iohns particular relation and Apoſtolicall preſidency over theſe Churches, wherein the ſpirit of God condeſcendeth to that naturall inquiſitiveneſſe and deſire that wee have to know what ſhall become of our owne, and therefore being about to reveale to him the ſtate of all the Churches, he beginneth with thoſe to whom he ſtood in particular bond and relation.

But why to the ſeven Churches in Aſia, eeSee Aug. de civit. dei lib. 11. cap. 13.ſince there were more planted in that tract and country? I anſwer again, it may be partly becauſe of the propheticall perfection of this number which is every where in Scripture ſolemn and ſacred, and with which the ſpirit of God ſeemeth moſt delighted in this Prophecy, and therefore wee hear of ſeven Stars, ſeven Spirits, ſeven Candleſticks, ſeven Lampes, ſeven ſeales, ſeven Angels, ſeven Trumpets, ſeven Vials, ſeven thunders, of the Dragon with ſeven heads, the City with ſeven Hills, the Beaſt with ſeven horns, and therefore that the beginning of the Prophecy might carry proportion with the reſt of it, wherein all things are ſet forth under the Typicall figure of this number, he writeth to the ſeven Churches in Aſia: and partly becauſe in theſe ſeven Churches (which were the moſt eminent) there was found enough to repreſent the ſtate, Graces, evils of all Churches in all ages, and indeed the pattern and Type is ſo compleat and perfect, that by an eaſie and fair accommodation, it may be applyed to all other Churches that are not named here, for in them God was pleaſed to give the World a Document and experience of all thoſe judgments and diſpenſations which he would exerciſe towards other Churches offending and declining in the ſame manner.

One queſtion more, and wee have done with this generall view, and that is, Why all theſe Epiſtles are directed to the ſeverall Angells or reſpective Miniſtries of the Churches, ſince the drift of them concerneth the whole body of the people. I anſwer, either becauſe they were notoriouſly guilty of the offences charged, and ſo by example propagated their own taint & prophaneneſſe among the people; or through oſcitancy and careleſneſſe ſuffered p. 4corruptions to creep in upon others, or elſe becauſe all diſpenſations from Chriſt were to paſſe through their hands to the Church, and ſo the regular way of tranſmitting theſe Epiſtles, was by means of the Angel or Elderſhip.

Other generall Obſervations there are, but I quit them, deſiring to fall upon the Epiſtle we have in hand. The Text is a part of the Epiſtle to the Church of Sardis, which was a flouriſhing and rich City, the Seate of the Kings of Lydia: in it you have.

1An inſcription, To the Angel of the Church of Sardis, write: you ſee 'tis inſcribed as all the reſt are, to the Angell of the Church, that is, to the Miniſtery: who, becauſe of their ſubſerviency to the ſalvation of the elect, and that reſemblance that is between their function and the Angels Office are expreſſed by that term, and though they were many, yet they are expreſſed in the ſingular number Angel, to note their Union and combination in a body and ſociety. To this Angel write, in which word hee produceth his warrant and authority. Wee cannot threaten Churches in our owne name,(f)(f)See Mr. Ieſops Sermon on the Angel of the Church of Epheſus, pag. 12. Chriſt muſt firſt ſay, write; the Prieſts under the Law were to have their eares tipped with blood, Exod. 29.20. Chriſt muſt command and inſpire as he doth John here, write.

2A deſcription of Chriſt the Author of this Epiſtle, Theſe things ſaith hee that hath the ſeven Spirits of God and the ſeven Stars; the ſeven Spirits, that is, the Holy Ghoſt, who is called ſo, becauſe of the plenty, perfection and variety of his gracicous operations and influences; and therefore in the old Hymne of the Church, 'twas ſaid to the Holy Ghoſt, Tis ſeptiformis munere; and 'tis ſaid Chriſt hath theſe ſeven Spirits, that is, hath power to ſend the Holy Ghoſt, who alwayes acteth as Chriſts Spirit with reference to his merit and interceſſion, therefore 'tis ſaid Ioh. 14.15. Hee ſhall take of mine and ſhew it you. Chriſt taketh this title upon him now to ſhew that he had Spirit enough, to quicken dead Sardis, ſeven ſpirits, when hee writeth to a languiſhing Church. The next part of the deſcription is, and the ſeven Stars, theſe are expounded, Revel. 1.20. And the ſeven Stars are the Angels of the ſeven Churches, ſo that the ſtars note the ſubordinate Miniſteries, which Chriſt is ſaid to have, becauſe hee appointeth p. 5them, gifteth them, aſſiſts them in their office and functions.

3The occaſion of the Epiſtle, which is taken from the ſtate of the Church, which was well enough knowne to God, and therefore 'tis prefaced thus, I know thy workes, a phraſe that is uſed to all the reſt of the Churches, but is moſt proper to Sardis, whoſe crime objected is Hypocriſie and pretence: Oh how ſhould it ſtartle Hypocrites to heare God ſay I know thy workes! it implyeth Chriſts ſtrict and ſevere obſervation of what is done among his people, his eyes are every where, but hee obſerveth the Church, Cant. 6.11. Hee goeth downe into the Gardens to ſee the fruits of the vallies, to ſee whether the Vines flouriſhed, and the Pomegranates budded; phraſes which imply a narrow inſpection.

1The ſtate of the Church, is deſcribed two wayes,

By its repute and renowne among other Churches, they did judge and ſpeak well of her; Thou haſt a name that thou liveſt, (i.e.) thou art reputed to bee eminent for Faith Piety, and the power of godlineſſe, and goeſt for an excellent Church in thine owne conceit and the opinion of others; a Church is then ſaid to live, when it receiveth the grace of life, and expreſſeth the life of grace; and name is taken for repute and renown.

2By the judgment of Jeſus Chriſt, But art dead, thy condition is not correſpondent to the report that goeth of thee, the Churches that judge well of thee are deceived, for though there be much profeſſion, yet very little of the power of truth and godlineſſe is found in thee, which is here expreſſed by death.

4The next thing obſervable is the Counſell of Chriſt, and direction to this languiſhing Church, and that is in the verſe read. Be watchfull and ſtrengthen the things that are ready to dye, &c.

In which Counſell of Chriſt to his Church you may obſerve,

1 An excitation, Bee watchfull.

2. A direction, Strengthen the things which remain, which are ready to dye.

3. A conviction to ſet on both the former parts, For I have not found thy workes perfect before God.

The maine duty is in the middle, the firſt part being laid down by way of preparative to it, and the third by way of reaſon p. 6and enforcement: therefore though I ſhall explaine the whole verſe, yet I ſhall ſingle out the middle clauſe, for larger and more ſpeciall diſcuſſion.

1I begin with the excitation, which (as I ſaid) was laid down by way of preparation for the other duty. Be watchfull, (i.e.) looke to it, ſee whereunto theſe things will grow; ſuch ſad beginnings, ſhould make you conſider and obſerve your ſinnes, and provide againſt your judgements; holy-watchfulneſſe and obſervation is the firſt ſtep to amendment, and when people begin to underſtand the approaches of wrath, they are in a faire way to prevent them, there cannot be ſuch a gray haire, or a ſadder intimation of ſwift deſtruction, then a ſecure and careleſſe madvertency; the firſt thing preſſed is, be watchfull.

2You may looke upon the conviction, which is brought as a reaſon why they ſhould watch or recover their former height in godlineſſe, for I have not found thy workes perfect before God: whatever men thinke of them, they are not ſo holy and intire as to be able to indure my tryall; things in a Scripture ſenſe are ſaid to bee foreign full and perfect, when they are ſincere and ſound, without hypocriſie and guile; and therefore Calebs integrity is expreſſed by fulfilling after God, or following of God fully, Numb. 14.24. he underſtandeth ſuch a perfect and full growth, as keepeth things from languiſhing or dying away.

3The next thing now is the direction, or main duty preſſed, Strengthen the thinges that remaine which are ready to die; there were foreign ſome ſorry remaines of Religion and godlineſſe, to quicken or ſtrengthen; which, he addeth a reaſon foreign which ſhall die; the ſame kind of Greek expreſſion is uſed concerning the Centurions ſervant, when he was at the point of death, which is expreſſed by foreign Luke 7.2. they are even languiſhing and expiring, unleſſe you ſtrengthen and repaire them, they are utterly loſt and gone: the word that expreſſeth their duty is foreign ſettle or eſtabliſh them; which implyeth, not only a care to keep them from expiration, but to recover them to their former height and radiancy; and therefore a like matter is expreſſed by the Apoſtle Paul in another word, for he biddeth Timothy foreign ſtirre or blow up the gift of God in him, 2 Tim. 1.6.

p. 7There is nothing of difficulty in the clauſe, only it doth not ſo eaſily appear (ſince they are not ſpecified in the Text) what are thoſe foreign thoſe remaines of Religion, which he urgeth them to ſtrengthen.

How ſhall we know what they are? Anſw. It cannot be meant of perſons, as ſome would have it, underſtanding it of the weak of the flock, for 'tis foreign things, not perſons; and truly it muſt be ſomething concerning the vitalls of Religion; ſuch which if revived, would make them live and flouriſh again in the ſight of God and of the Churches; now Doctrinals it cannot be, for the reaſon rendred in the latter part of the Text, for I have not found thy works perfect before God, it is ſome decay in practicalls, thy workes foreign, and if they had decayed in Doctrinalls, they could not have ſo much as a name that they lived. And then meere diſcipline, it cannot be, for howſoever that be a great preſervation to godlineſſe, and a conſiderable ſtake in Religions hedge, yet the corruption or intermiſſion of diſcipline, cannot ſo properly be termed the death of the Church, 'tis I remember (if(g)(g)Brightman in Cant. ſome expound the place right) called the ſleep of the Church. Cant. 6.2. I ſleep but my heart waketh. Brightman applyeth it to the Church about the third century, which was watchfull over doctrine, the heart waked, but careleſly digeſted the corruption and degeneration of diſcipline, and therefore ſhe is ſaid to ſleep, but its no where called death; or ſo it cannot be meer diſcipline, though ſome regard may be had thereunto. And therefore principally 'tis meant,(h)(h)Reſtaurantes zelum ardorem que pietatis quae in vobis effrixit & paene jam extincta eſt. Iac. Rex in Apoc. of ſome few poor relickes of languiſhing godlineſſe, like ſparkes under the aſhes which needed blowing up; the ſumme of all is, I hope you will be ſtirred up by this admonition to prevent your death, and utter languiſhing in Religion, that decayed godlineſſe may have its former power, efficacy, and glory. I look upon the Text as a Counſell to a Church, not to private Chriſtians, I confeſſe tis applyed to them by moſt, becauſe it yeeldeth conceptus praedicabi…es as they call them, much preaching matter concerning the languiſhing and decay of grace in Chriſtians.

I cannot ſay this is excluded, becauſe the part followeth the reaſon of the whole, but I rather looke upon it (and ſo ſhall handle it) in a publick regard.

p. 8The Point is,

Doct. That a ſpeciall way to ſave a Church and people from imminent and ſpeedy ruine is the repairing of decayed Godlyneſſe.

'Tis Chriſt counſell to Sardis, leſt hee ſhould come upon them as a thief, that is, bring a ſuddaine and unthought of deſtruction: give me leave to parallell it but with one place, and then I ſhall proceed to the reaſons; 'tis the counſell to Epheſus, Revel. 2.5. Doe thy firſt workes, or elſe I will come to thee quikly and remove thy Candleſtick, &c. recovering Religion to its former height is made a meanes of preventing Gods comming in judgement, and 'tis there expreſſed by firſt workes, becauſe Religion at the firſt comming is entertained with more genuine ſimplicity, and zealous earneſtneſſe (as ſtuffes in their firſt making are ſtrongly wrought) and is full of life and power, therefore doe thy firſt Workes.

Reaſons. Reaſons,

1Becauſe by this means you take away that which will be the cauſe of ruine, God delighteth to make the outward eſtate to carry proportion with the inword, as we decay in godlines, ſo our outward happineſſe languiſheth, and the hand of mercy is ſlackened; How eaſily may a wiſe Chriſtian read his guilt in his condition, and from his outward decayes underſtand his inward? and truly 'tis ſo in Common-wealths too, their fate followeth the ſtate of Religion, God meeteth to us in our owne meaſure, inſtances want not, Yee have forſaken mee, and therefore I have left you, 2 Chron. 12.5. Rulers rebell againſt God, and their people rebell againſt them, therefore is there a tumult among thy people, Hoſ. 14.10. Friends are alienated and eſtranged from them, becauſe their hearts are firſt eſtranged from God, there are confuſions in the Church, and then what followeth? deſtractions in the State (a)(a)Metuendum erit ne qui Magiſtratu connivente res novas in Eccleſia moliri caeperint, eodem etiam repugnante cum oceaſio ferat idem quo que in republica mo liantur. Theol. Mag. Brit. ſub fine ſent. de 5. Art. in Hiſt. Syn. Dor.. 'Twas grave advice which the Engliſh Divines gave the Dutch Magiſtrate in the Synod of Dort: that they ſhould take heed, leſt by their connivence at Church diſorders which they could help, they did not draw on State-tumults and factions which when they would they could not help. Truely this is Gods courſe to retaliate with the creature; and (as I ſaid before) to make their outward condition anſwer their inward. Religion is as it were the Soule of the p. 9Common-wealth, now the ſtate of the body dependeth much upon the good temper of the ſoule, it being lincked to it by the affections, as ſo many pinnes and nayles; a troubled ſoule diſcompoſeth the body, but a chearfull mind cureth it: ſo Religion and godlineſſe, as it thriveth, maketh us thrive, God challengeth his people to avouch one inſtance when ever they loſt by it. Ier. 2.5. What iniquity have your fathers found in mee? and Verſe 13. O yee Generation, have I been a Wilderneſſe or a land of darkeneſſe to you? Did ever godlineſſe doe you hurt? If you can, doe but produce one experience. If you will believe Polycarp upon his own tryall, and let mee tell you hee was an old Mnaſon, and had much tryall of God; hee'le inform you,(b)(b)Euſeb Eccleſ. Hiſt. lib 4. cap. 14. foreign, &c. For my part ſaith hee, I can ſpeak of 86. yeers, I have been his ſervant ſo long, and he never did mee harm. And truely (notwithſtanding the prejudices that are abroad) wee may come in with the like atteſtation, Godlyneſſe never did us harm, when it thrived and was vigorous, wee thrived, and ſenſibly felt the benefits of the power of it. See how God appealeth to men in this matter, Micab 2.7. Are theſe his doings? doe not my words doe good to him that walketh uprightly? ſee the meaning of that place a little; are theſe his doings? ſpeaking of the troubles, doe you think theſe are the fruits of Religion? Or of your indeavours for the advancement of it? No, your own ſoules know that my words have done you good, yeelded you much comfort and deliverance, you were happy as long as you kept in that way. And therefore now if you would take away the cauſe of ruine, & redreſſe the diſorders of the Common-wealth, repair the decayes of Religion, doe what you can to reſtore that to its former power and efficacy.

2Becauſe by outward ſucceſſe, God will viſibly declare his delight in ſuch eminent workes as theſe are, and therefore ſetteth his beart to bleſſe and proſper ſuch a people, who ſet their hearts to repaire decayed Religion: and God doth it the rather; partly, becauſe of the prejudice that is upon godlineſſe, as men caſt moſt honour upon the parts moſt uncomely, ſo doth God moſt bleſſing and comfort upon a deſpiſed grace, men accuſe it as the onelyonly make-bate, and in the worlds eye 'tis the cauſe of want and ſword and famine, Ier. 44.18. and therefore God atteſteth and p. 10witneſſeth from heaven that 'tis the onelyonly pledge of a bleſſing, the more wee are prejudiced, the more free is God in honoring it: and partly, becauſe of his owne delight in it, 'tis a grace that giveth all to God, and therefore God doth all for it, hee dealeth with it as Caleb with his deare daughter Acſah, he giveth her the upper and the nether ſprings, the bleſſings of this life and that to come,Ioſhua 15.19 1 Tim. 4.8.Josh 15:191 Tim 4:8 for as all the motions and tendencies of godlineſſe are to exalt God, ſo all Gods aimes and diſpenſations are to exalt godlineſſe, and therefore is it that wee doe ſo often hear of a bleſſing upon all indeavours, (eſpecially ſuch as are eminent and publicke) that looke that way: ſee Haggai 2.19. From this day forward will I bleſſe you, that is, from the day that they took care of the Temple, God would have them obſerve if their hopes and happineſſe did not thrive from that day forward. So 2 Chron. 7.11. All that came into Solomons heart to make in his own houſe and the houſe of the Lord hee proſperouſly effected. Thoſe two cares thrive the better for one another, the Lords houſe made him proſper the better in building his own, for God is reſolutely ingaged to let the World know what ſhall bee done to the grace, which hee will honour; ſo ſee Iſa. 4.4. Ʋpon the glory there ſhall be a defence, Compare Exod 15 9. with Eheſ. 5.27.Exod 15:9by the glory is meant the Church reformed or made more holy, for that is the excellency and glory of it; God and his people being both glorious in holineſſe, now upon this glory there will bee a covering or defenſive ſhelter, as there was of Badgers skins over the glory of the Tabernacle.

3Becauſe this is the ſtraighteſt and moſt direct way to ſafety; in al other policies there are a great many ſerpentine windings and intricacies, whereby the event is not halfe ſo ſure and eaſie, in deſperate caſes 'tis beſt to take the ready way, and that is, the repairing of Religion; 'tis ill when Religion is but policy, but 'tis as it ſhould bee, when our policy is Religion; though the troubles are by men, yet out work doth not ſo much lye with man as with God, wee beginne at the right end, when wee beginne with him, for by making God a friend you may the better get in with men. To ſet on this reaſon, take a few conſiderations.

1Without God men can doe you no good, dependence on the Lord is the beſt ſecurity, and the ſureſt policy is truſting God p. 11rather then men, they are weake and faithleſſe, and ſo will faile you when there is moſt need, the people are unſtable as waters, and their reſpects are diſpenſed with much uncertainty, to day they cry up, and to morrow they cry down things; to ſecure themſelves they will deſert them that have done thoſe moſt good: as the Keilites were ready to give up David after hee had delivered them, aſſoone as Saul had any force in Iſrael, 1 Sam. 23.11. if they keep true, their power to help may bee gone, God kindleth courage and quencheth it at pleaſure, Ezek. 7.14. They have blown the Trumpet to make all ready, but none goeth to the battaile, for my wrath is upon all the multitude thereof; there were great preparations, but their hearts failed them: Truly there is nothing preſerveth States ſo much as Gods power over the ſpirits of men, & nothing which you ought to regard and heed ſo much as that: bodies without hearts are a diſadvantage, and their hearts are in Gods hands; all outward ſtrength and ſupport lyeth in the moveable reſpects of the people, for ſo they are in themſelves, 'tis God onelyonly that can fix and make them ſure.

2With God men can doe you no harm, hee is with them that are carefull, to eſtabliſh and ſet up his worſhip and then they need not care who are againſt them, ſee 2 Chron. 28. there is a ſtory of Sennacheribs comming up againſt Ieruſalem, in the firſt verſe, the time is ſpecially noted, after theſe things and the eſtabliſhment thereof, that is, after Hezekiah had eſtabliſhed the Worſhip of God, which circumſtance is mentioned chiefly to note the occaſion of Hezekiahs confidence, for ſee how hee diſvalues him upon this, Verſe 8. With him is an Arme of fleſh, but with us is the Lord our God. When yee are thus for God, God will bee with you, and then, what's duſt to the winde? Bryars and thorns to a devouring burning? An Arme of fleſh to the Lord our God? All the diſcouragements of the creature come from theſe things, want of care to get intereſt in God, and want of skill to improve it; your Grand deſign ſhould bee to get God with you, and truely then you may ſlight the moſt daring attempts. Iſa. 8 chap. 9, 10. verſes, Aſſociate your ſelves, O yee people, and yee ſhall bee broken in pieces, and give ear all yee of far Countryes, aſſociate your ſelves and ye ſhall be broken in pieces, gird your ſelves and yee ſhall be broken in pieces, take counſell together and it ſhall come to nought; ſpeak the Word and it p. 12ſhall not ſtand, for God is with us. In a triumph of faith the Prophet laugheth at their vaine attempts. Hee challengeth not onelyonly ſingle adverſaries that might ſooner bee diſſipated, but ſuch as were ſtrengthened by a combination of intereſts and twiſted into a league and aſſociation, but all will not doe; yee ſhall bee broken in pieces; againe he ſpeaketh to them, call in more ſtrength, come with more adviſed care, yet yee ſhall bee broken to pieces; if you will adventure once more and try the other 50 (as that wretched King did) and ſee if heaven will ſmile on a third endeavor, yet ſtill the event ſhall bee the ſame, yee ſhall be broken in pieces; he addeth again,2 King. 1. chap.2 Kgs 1 take counſell together; that is, recollect your ſelves, ſummon your beſt wits, that you may know wherein you have failed, and play your game the more wiſely the next time, yet (ſaith the Prophet) it ſhal come to nought, your deliberate & mature conſulations ſhall have the ſame event with your raſh and heady enterpriſes, that is, all ſhall bee diſappointed. The Prophet goeth on, ſpeake the word and it ſhall not ſtand, that is, when you have prepared the buſineſſe, ſo that you think all the devils in Hell cannot diſappoint you, yet God can, for hee ſupoſeth their preſumption growne ſo confident, as that they ſpeak the word, that is, give out threats and boaſts, and yet then it ſhall not ſtand, the reaſon is rendred in the cloſe of all; for Immanuel, for God is with us. Indeed there is the ground of all: God never made a creature or any combination of creatures that ſhould be too hard for him, God with us is enough, you doe but ſpit againſt the winde when you oppoſe thoſe with whom hee is, the drivell will bee returned upon your own face, Iſa. 54.18. Surely they ſhall gather together, but not by mee, whoſoever ſhall gather together againſt thee ſhall fall for thy ſake, there may bee tumults and confuſions, but being without God there is little hope, and againſt God there is certaine ruine. The Heathens were convinced of this, they would not warre againſt a Nation till they had called out their Gods from them, Macrobius in his Saturnalia hath a chapter, de ritu Evocandi Deos, 'twas upon this errand that Balaam went to Balak to get away the God of Iſrael, Numb. 23. Certainly nothing goes ſo neer to the hearts of Gods people, as the inſultations of their adverſaries, when they have loſt their ſhadow and the defenſive preſence of their God, as when David p. 13had falne ſcandalouſly in the matter of Ʋriah, his adverſaries boaſted, now there is no helpe for him in God, Selah. Pſal. 3.2. and this went to his ſoule, ſo ſtill our ſcandalous miſcarriages give the adverſaries hope that our ſhadow is gone, &c.

3In having God, you have men too, hee can preſerve friends, or awe enemies, and therefore ſtill I ſay to gaine the reſpects of men, the beſt way is to get in with God, Prov. 16.7. When a mans wayes pleaſe the Lord, his enemies ſhall be at peace with him; remember Gods power over the ſpirits of men, and then you will ſee that your maine worke lyeth with him, Jacobs hardeſt taske was with God, he wrestleth with God and findeth Embraces from Eſau, reconcile your ſelves to God, and take hold of his ſtrength, and then hee can take away the enmity of the crea…ure; God can recover loſt hearts, preſerve the reſpects of ſubjects intire to the ſupreame powers; 'tis very notable that in the 34. Gen. the 30. verſe, compared with 35. Gen. 1. When the miſcarriages of Simeon and Levi had made Iacob ſtinke among the Inhabitants of the Land, and hee was afraid the Canaanites and Perizzites would combine againſt him to ſlay him, God biddeth him goe to Bethel and pay his vows. Such dyſaſters ſhould put him in mind of his Covenant; the performing of which was the beſt way to ſupport him againſt his preſent feares: O conſider, if any have made you ſtink in the land, your buſineſſe is to goe to Bethel and pay your Vowes: Force will not be ſo great a ſecurity as godlineſſe; Armies make long work, but God can ſoon ſtill the rage of the people, and when he doth it, it is done in a more kindely way: the doore is more eaſily opened by a Key then an Iron bar, and mens hearts ſooner gained by the power of God then men. God can cleare up your renowne, recover your glory and eſteeme againe, calme the people and cauſe all to be ſtill. There are two things that are of great difficulty, and they are joyned in one ver. Pſalm. 65.7. Hee ſtilleth the noiſe of the Seas, and the tumult of the people, in the accompliſhing of either of theſe things, man is at the greateſt loſſe, either in aſſwaging the naturall or the met aphoricall waves, and therefore 'twas well done of that King, who to diſprove his flatterers,Carut…s. that had ſoothed him with the greatneſſe of his command and Empire both by Sea and Land, cauſed his chaire to bee ſet neer the Sea ſide, and the waves beating upon it p. 14without any reverence ſaid, Loe as great a King as I am I cannot rebuke one wave: truely no more can Princes of themſelves, ſtill the tumult of the people, for they are both of an equall difficulty, and muſt be left to the overruling power of God, the noiſe of the Seas and the rage of the people.

I come now to apply the point, wee have found that getting in with God,Main uſe, which is exhortation. by eſtabliſhing Religion, and repairing the decayes of godlineſſe, is a ſpeciall meanes of preſervation.

Oh then let us conſider this with reflection upon our ſelves, we are concerned in it, England heretofore was compared to Laodicea for its lukewarmneſſe, See Brightman in Apoc. cap. 3.Rev 3it may bee compared to Sardis for its languiſhing.

Wee have a name that we live, our renowne is gone into all lands, for ſavory and practicall Truths, but alas our Crowne is like to bee taken from us, and our glory layed in the duſt! Religion of late ſeemeth to have loſt all life and ſpirit, and godlineſſe to degenerate into a cold form, the Ordinances that erſt while were wont to open heaven and breake hearts through the abundance of ſpirit that was in them, ſeeme now to have loſt all their converting power, Viſions are open and few gained, Chriſt is crucified before our eyes, but ſome fatall inchantment and effaſcination ſeemeth to abide upon our Congregations, for few hearts are broken, few brought in to the obedience of the truth. The Engliſh Chriſtians heretofore were famous for their ſevere innocency, ſtrict walking, conſtant Communion with God, undaunted zeale, ſweet experiences, holy conferences and communications whereas now wee meet with few, but ſuch as are (like the vaine men of Iſrael) of a light ſpirit, looſe converſation, given to vain ranglings and diſputes more then to practice, and holy life, and meaſuring Religion not ſo much by the power of godlineſſe, as by form and faction and ſiding with parties. God knoweth how unwilling I am to lay open our ownn kedneſſe, and to declaime againſt the times to which hee hath diſpoſed me, I know the nature of man is querulous and complaining, the unthankfull good one will alwayes bee commending the former times, and accuſing his own, 'tis often the voice of diſcontent and peeviſhneſſe, the former times were better then theſe, Eccleſ. 7.10. Beſides, every trifling zeale vents its ſelfe in looſe invectives and flings, 'tis eaſy to rake in this puddle, and to p. 15reproach our times with ſuch crimes and allegations,Tacitus. quae quiſque ſuis temporibus objicit, (as hee obſerved) with which every one upbraideth his owne age, therefore I ſhall endeavour to make out the conviction more particularly for our humiliation and inſtruction, my method is this. Firſt,

I will ſhew you wherein Godlineſſe is decayed. Secondly,

How it came to paſſe, what may be the occaſions or cauſes of ſuch a languiſhing. Thirdly,

What we ſhall doe to repaire it, every one in his place, the people in their way, the Miniſtery in theirs, and you in that orbe and ſpheare that is proper to you.

1My firſt work is to ſhew that godlineſſe is decayed, and wherein; I ſhall doe that the rather, partly that it may help us to put our mouthes in the duſt, and to lye low in the ſenſe of our ſhame this day; partly becauſe we are all apt to call our deſigne godlineſſe, every party like the old Rogatians ingroſſe it to themſelves; for my part I looke upon it, as the higheſt ſacriledge and peeviſhneſſe in the world for men to doe ſo, to meaſure Religion by their private intereſt and opinion, and as they thrive more or leſſe in the world, ſo to judge or cry out of the riſing or fall of Religion: private conceits doe not deſerve ſo glorious a name, and the godly party is of a larger extent, then to be appropriated or confined within any one Sect and faction; alas! how often doe we miſtake ſelf-love for zeale, and out of a blinde dotage to our owne opinions, think Chriſt ſtandeth or falleth with our private miſconceits and intereſts! It was but a preſumptuous arrogance in Neſtorius, Diſperde mecum haereticos & ego tecum diſperdam Perſas, &c.to promiſe heaven and victory ſo laviſhly to Theodoſius the Emperour, if he would doe as he ſuggeſted; therefore to prevent all partiall claims, & to wave the ſuſpition of any ſuch drift, I ſhal firſt ſhew wherein the power of godlineſſe is found to decay and languiſh even unto death, I meane that godlineſſe which is commended to us in the word, and is the glory of our Religion and profeſſion, the gaſping of it is many waies diſcovered, but eſpecially by theſe things.

1By the languiſhing of zeale, and the neglect of publick duties. Zeal is a grace ſo rare, that we ſcarce know the nature and working of it; for alas, to what a ſtupidneſſe and cold indifferency in Religion are we come! though God be diſhonored, truth violated, p. 16the Sabbath prophaned, yet men are neither hot nor cold, Rev. 3.15. we content our ſelves with a lukewarmneſſe and mambling of profeſſion, midling it between Chriſt and the world, neither ſuffering, nor doing any further then will ſuite with our intereſts, as if in hazardous caſes we ſhould locke on rather then interpoſe: Iude 3. Non amat qui non Lelat. Aug. c…ntra Adimant. cap. 13.Jude 1:3Where are thoſe that doe foreign contend earneſtly for the faith of the Saints? the glory of God? that mind Relion for Religions ſake? if we had more love, wee would have more zeale, if the heart were gained to Religion, we would have more heat and power, and not give up our ſelves to ſuch a ſecure oſcitancy; the iniquity of the times ſhould put us forward, not make us worſe; A godly man ſhould be like fountaine water, hotteſt in cold…ſt weather; dead fiſhes may ſwimme with the ſtreame, and every carnall heart walke according to the trade of Iſrael: it deſerveth no thankes to be earneſt in duties, when there is no oppoſition againſt them, but alas, as ſoone as danger commeth, how are men diſcouraged! it ſhould not be ſo, when the wicked prevaile, it's ſaid of the godly man, Job 17.9. that hee ſhall hold on his way, and hee that is righteous grow ſtronger and ſtronger: true grace and true zeale by an Antiperiſtaſis is beſt in the worſt times, but it's otherwiſe with us, for our Magiſtrates, ſome of them, when the day of God is prophaned, his name diſhonoured, his truth queſtioned, are like careleſſe Gallio's, troubled with none of theſe things, doe not come forth to the helpe of Chriſt; for our Miniſtery, many act no further then they are incouraged, and put on by an outward power, and will not ingage till all difficulties be firſt removed by a ſecular arme; others leave themſelves at a looſe liberty and indifferency to comply with all parties, and launch forth no further, then they may get to ſhore again if a ſtorm ariſe; our people are in an unſetled heſitation ready to draw back upon every trouble, pleading for the ſtumps of Dagon, and revolting in their hearts to the old wayes: and truly as yet the evill dayes are not fully come, ſo that this grace is not thorowly exerciſed, however a cold ind…fferency in ſuch times, will in very evill times be a flat Apoſtaſie; certainly this is clear already, that we are much gone off from our firſt love: At the firſt breaking out of Reformation, what heat and violence was there offered to the Kingdome of God? what zeale againſt the little foxes? every p. 17modeſt appearance of errour? what an holy ſorwardneſſe?Metuendum eſt in poſtrem mundi aetate magis hunc errorem graſſaturam eſſe, quodaut nihil ſint Religiones eut differant tantum vocabulis, Melanc. poſtil. de Bapt. Chriſti. whereas now we are at a ſtand, the old world (like old men) every day loſing more of its heat and fervour; Melancthons prophecy is almoſt verified, for he (though he were a ſober and meek man, and indeed his fault was too much connivence, for by his ſilence Conſubſtantiation prevailed) was ſo ſenſible of the decay of zeal in his time, that he feared the world would come to account Religion a matter of nothing, or a word-ſtrife not worthy mens regard and engagement, and truly it's even brought to that paſſe.

2By the inſipid formality and dead heartedneſſe, that is found every where, we are without life in the wayes of God, little beauty of holineſſe, little circumſpection and ſtrictneſſe in life and converſation: Religion is like a river, it loſeth in ſtrength what it getteth in breadth, now many come in, to profeſſe, their walkings are not ſo awfull and ſevere; when it's a ſhame not to have ſome forme in Religion, many have but a forme, and do debaſe the holy profeſſion, by mingling it with their pride, luſt and avarice, ſo that it's not ſo daunting and hath no ſuch Majeſty with it as formerly it had; a truly godly man is to be the worlds wonder, the worlds reproofe, the worlds conviction, the worlds wonder, 1 P…t. 4.4. they thinke ſtrange, &c. you are to hold forth ſuch mortification and ſelfe-deniall, that the world may wonder; you are to weane your ſelves, and bind up your affections from ſuch objects as do ſo pleaſantly and powerfully inſinuate with them, and raviſh their affections; he ſhould be too the worlds reproofe, Heb. 11.7. by building an Arke Noah condemned the world, you ſhould be Mirrours to kill Baſiliskes, and in the innocency of your lives, ſhew them their owne filthineſſe; in ſhort, your lives ſhould be a reall reproofe and upbraiding to them; and then the worlds conviction, 1 Cor. 14.25. you ſhould walke ſo, that they may ſee God in you of a truth, your converſation ſhould be nothing elſe but a walking rule, and Religion exemplified; but alas, how vaine, carnall, ſenſuall, are moſt men, diſcovering nothing of the power of grace, the beautie of holineſſe, and the efficacy of the new-nature, we may ſee much of man, but nothing of God in them, its even our deſcription, 2 Tim. 3.5. having a forme of godlineſſe but denying the power thereof: denying the power, that is, p. 18refuſing and reſiſting that inward virtue and force of godlineſſe, by which the heart ſhould be renewed or the converſation rectified. Poſſibly there may be more light but leſſe heat, what Seneca obſerved of his times is true of ours, Bonieſſe deſierunt, ſicubi docti evaſerint, they were leſſe good when they were more learned: for now we rather diſpute away duties then practiſe them. Oh! 'tis ſad, this, when knowledge ſhall devour good life and notion ſpoile knowledge; that of Hugo is but too juſt a character of us, Amant lection…m, Hugo lib. 2. Miſcel. cap. 52.non Religionem, immo amore lectionis in odium incidunt Religionis, mul…os video ſtudioſos, paucos religioſos, &c. many deſire to know, few to live, yea knowledge ſeemth to make men leſſe ſtrict and holy, for they diſpute away Religion, the more they underſtand of it.

3Loathing of heavenly Manna, there cannot be a more proper diſcovery of ſpirituall languiſhing, ſick perſons loath their food, and feed upon aſhes;See Shepards Sound beſeever. pag. 250. ſurely godlineſſe is in the Wane when a people are Chriſt-glutted, and Goſpel-glutted, and are all for ungrounded ſubtleties, quinteſſentiall extracts and diſtillations: Oh how welcome were the firſt appearances of light! tis a bleſſing we know by the want of it; when we came newly out of darknes, whoſe heart did not ſay within him foreign, welcome ſweet light? when it was a new thing, how ſtrangely did it affectus? but 'tis the unhappy fate of the Word to be diſpiſed upon acquaintance, John 16.35. Yee rejoyced in his light, foreign for a ſeaſon,1 Cant. 26. ſome ſmall time, when firſt hee began to ſhine in their borders; to a gracious eye truths bed is alwaies green, as freſh and flouriſhing at the laſt as at the beginning, but moſt looke upon it with an adulterous eye and heart, love it whilſt 'tis new, nauſeate it after ſome acquaintance and knowledge of it; with what faſtidious diſdaine doe men deſpiſe ſacred truths, if diſcovered in their owne native beauty and ſimplicity? 1 Cor. 2.6. we ſpeake wiſdome among thoſe that are perfect (ſaith the Apoſtle) that is, among growne Chriſtians, who can diſcerne beauty in a plain ordinance, wiſedome in an Evangelicke ſimplicity; though there be no inticing words, ſublime ſpeculations, and exoticke conceits; but now carnall men are all for foreign depths as they ſay, 2 Rev. 24. that is, they account them great and deep myſteries, whereas the Spirit of God accounteth them illuſions of Satan; ſurely God wil p. 19meet with ſuch a wanton people. The Continuator of Sleidan ſheweth, that before the great Maſſacre in France, the Proteſtants were for a luſcious wanton kind of preaching; truly we cannot abſolutely determine what will become of us, only we have cauſe to fear that Conſcientious Sermon…, as much deſpiſed as they are, may be a commodity deare enough in England ere long,1 Sam. 3.4.1 Sam 3:4 and Viſions may be leſſe open, that they may be the more precious.

4Plaine Apoſtaſie, and turning round to thoſe things which we hated in others before; as for inſtance, to Arminian, Antiſabbatarian doctrines, &c. which heretofore were made the characteriſtick note to diſtinguiſh good perſons and bad; I would not be underſtood, as if I did thinke a thing ſimply evill,See Paulus Diaconus. becauſe held by ſuch men, oppoſition of image-worſhip, was never the worſe, becauſe the Monothelites firſt ſtirred in it, nor is the croſſe the more holy becauſe the Meſſalians deſpiſed it, neither is every thing evill becauſe taught by perſons whom Religion maketh juſtly odious; I only ſpeake now, as ſuppoſing other grounds, by way of aggravation, and to ſhew how inexcuſable it is for us to judge others, for the ſame things which we now doe our ſelves, Rom. 2.3. And truly 'tis obſervable, that many, when theſe corruptions were ſet on by violence, did ſtubbornely enough bear up againſt the heat of oppoſition, whereas now by erroneous inſinuations, their revolt is made facile, ſo as they may come off from truth with the leſſe ſhame and regret, and therefore doe now allow in themſelves thoſe errours, which formerly with ſo much heat and ſharpneſſe they oppoſed in others. Deut. 12.29, 30. you ſhall ſee there, of all ſinnes the Iewes were to beware of the way of the Heathens, whom God had caſt out before them; hear the words, When the Lord thy God ſhall cut off the nations from before thee, and thou goeſt and dwelleſt in their land; take heed thou be not enſnared by following them after they be deſtroyed before thee. Truly we have the ſame nature, and having the ſame poſſeſſions, may be eaſily tempted to the ſame ſinnes; as pride, looſeneſſe, eaſe, and errour, &c. You that ſee that's brought as a great aggravation, 2 Kings 17.8. they walked in the way of the Heathen, whom the Lord had caſt out before them, theſe opinions and practiſes have proved deſtructive to others, and they will be fatall to us too; ſuch Apoſtaſie is a ſinne of a double dye, as being againſt former experience of p. 20Gods judgments on others, and the former judgment of our owne Conſciences, why were we ſo keen againſt that in them, to which we are now revolted our ſelves?

5By the wounds Religion hath received in the houſe of her friends, many have acted of late under the name and colour of Religion, as if they went on purpoſe to make godlineſſe odious, and Religion ſtinke in the land, engaging themſelves in all unwarrantable practices, odious and groſſe hereſies, proſtituting the holy profeſſion to all kind of impurities and injuries, whereby the mouth of iniquity is opened, the hatred of enemies juſtified, their reproaches made good, and a great occaſion and advantage given to wicked men to ſpeake evill of this way; 'twas the glory of Chriſtianity heretofore to be hated unjuſtly,Vide Tertull in Apol. Tali dedicatore damnationis noſtrae gloriamur: qui enim Neronem ſcit in…elligere poteſt non niſi grande bonum a Nerone damnari. Vide notas Franciſ. Zephyri ibidem. Divina providentiâ effectum ut Chriſtiana Religio eos haberet hoſtes, qui aliis virtutibus infenſi, &c. and that only of the worſt men, which was an argument of the goodneſſe and purity of it. That which Nero hateth muſt needs be excellent, and the only fault that could be charged upon the primitive Chriſtians, was their Chriſtianity, they were juſt and honeſt, good ſubjects and good neighbours (ſaith Pliny the younger;) only they had their hymnos Antelucanos their morning meetings to praiſe their God; and Tertullian ſaith, the Heathens were wont to ſay Cajus Sejus vir bonus niſi quod Chriſtianus, Cajus Sejus was a good man, all his fault was, that he was a Chriſtian: you ſee ſtill their profeſſion was their only crime. Nay, to come nearer home, the Biſhop of Aliffe in the Councell of Trent, confeſſed that we had orthodoxos mores, but haereticam fidem, a good life but a had beliefe; and truly this was our glory when no evill could be charged upon us, but our private opinion and profeſſion; but alas now 'tis otherwiſe, many of thoſe that profeſſe Religion, have done that which a morall Heathen would ſcarce doe, oh what a diſhonour to Chriſt is this, that thoſe that pretend to him ſhould be leſſe civil, juſt, diſcreet &c! oh how is the holy profeſſion expoſed to the ſhame and reproach of the adverſaries! how is Chriſt crucified and put to ſhame again in your ſcandals! (a) foreign. Naz. orat. 14how will the Chams of the world laugh to diſcover this nakedneſſe! thus it hath been of old; the Apoſtle Peter ſpeaketh of ſome impure deceivers, by whom the way of truth was evil ſpoken of, 2 Pet. 2.1. thus the ancient Chriſtians were loaded with all kind of ſcorn and contempt, and hated for the Heretickes ſake, becauſe of the Gnoſtickes they were p. 21called luminum extinctores putters out of the candles,(b) Tertul. in Apol. and doers of obſcean thinges in the dark. The unclean converſation of the Priſcillianiſts made Pagans deteſt all Chriſtians, and by the rage of Maximus they fared all alike, malice will know no diſtinctione Alas,(c) Dicimur Ch…iſtiani …. opprobrium Chriſti. what a ſad thing is this, that Religions owne friends ſhould betray her, that you that are called Chriſtians, ſhould be called ſo to the diſgrace of Jeſus Chriſt, that you ſhould give occaſion to them that deſire occaſion, and make good all their reproaches!

6By Religions being made the ſtalking horſe to every ſelfe-ſeeking deſigne, many hold it forth only out of a deſire to advance ſome private ends,(d) Nunc male audiunt caſtiganturque philoſophi noſtrae ſectae quum tuemur, quod aliter quà… ſapientibus convenit vivant, & vitia ſub obtentu nominis celant. Lact. lib. de opificio dei ſub initio. to get preferment and honour in the world or ſome opportunity to inrich themſelves with the publicke ſpoiles: and truly this is very ſad, that every malicious, covetous or ambitious project, ſhould be cloathed with this glorious pretence: thus the Apoſtle Peter ſpeaketh of ſome in his dayes, that abuſed their profeſſion, by making it a cloake of maliciouſneſſe, 1 Pet. 2.6. And Lactantius obſerveth the ſame alſo of many in his time, who wounded the Chriſtian name and honour by uſing it as a cover to their ſinful and corrupt practices: and others ſhew what prejudice was done to Religion, by the pride, deſire of greatneſſe, and contention, that was between the Paſtors and Profeſſours of it; inſomuch that Diocleſian thought that Chriſtianity was nothing elſe but a wretched device of wicked men,(e) Euſeb. lib. 8.1. ſet a foot out of ſome private aimes; thus alſo Ignatius ſpeaketh of ſome that were foreign, not Chriſtians ſo much as Chriſt-ſellers, (f), Ignat. Epiſt. ad Trall.like Judas that followed Chriſt only to make gaine of him. I have brought theſe inſtances, becauſe they doe but give us the deſcription of many in our age, who make God to ſerve with their ſinnes, Iſa. 43.24.Isa 43:24and godlineſſe to be only the ſpecious outſide of every unclean intent, and worldly deſigne: thus poore Religion that delighteth to breath in the aire of ſelf-deniall is made the uſuall ſtale to ſelfe-ſeeking, and godlineſſe that checketh carnall projects, by a vile ſubmiſſion is forced to ſerve them.

7By the want of endeavours to propagate Religion, and to diffuſe it amongſt others, true godlineſſe, where it is powerfull, is of a diffuſive and ſpreading nature, like leaven, till it hath pierced the whole lumpe, now what have wee done in this? either Chriſtians p. 22among their neighbours? Magiſtrates in the Kingdome? or Maſters in their Families? for private Chriſtians, they ſpend the heat and ſtrength of their ſpirits in leſſer matters, and let the weightier goe, through diviſion and ſtrife, forget edification, many renounce all care of them without, and whereas they might have ſtrengthened the hands of their brethren, that have acted in a publicke Reformation, what have they done? have they joyned as far as their private principles would give leave? endeavoured to bring the Kingdome onward to the way and will of Chriſt? And then for Magiſtrates, have they been ſo zealous as they ſhould bee to propagate a religious Miniſtery throughout the Kingdome, to inlighten darke corners? there is not a better worke, nor more for your ſafety.(g)(g)Aug. lib. nov. de Civitate dei. Auſtin obſerved that the Chriſtians taſted the violence of the Gothes and Vandalls, for that they were not careful to bring off the Heathens from their Idolatry: Such endeavours would bee your defence, and in the buſineſſe of Religion nothing concerneth you more then this, but my chief aime under this head is to ſpeak of the neglect of Family duties, which is the great reaſon why Religion is decayed abroad, theſe are the ſprings and fountaines of the Country, Churches were firſt in families, where the master of the houſe was the Prieſt, and the beauty and power of Religion is ſtill preſerved there, and therefore next to Churches they require a chief care; Oh how excellent is it, when Churches are like to heaven, the Aſſembly below like the great Congregation above, and families like Churches for their Religion,Heb. 12.29.Heb 12:29 order and comelineſſe! You read of a Church in Philemons houſe, Phil. 1. verſe.(h)(h)Melanet. in prf at. 5 Tom oper. Lutheri. Melancthon ſaid of George Prince of Anhalt, Cubiculum ejus templum, Academia, Curia: that his chamber was an Ʋniverſity, a Court, and a Church, the latter becauſe of the inſtructions, Prayer and Worſhip that was there: Religion firſt decayeth in Families before in Churches, therefore when the order of houſes is ſubverted, duties neglected there, how ſoon doth godlineſſe decay abroad? I doe not know any one thing that God expecteth more from a religious houſholder, I meane, in that capacity and relation, then the eſtabliſhment of Religion in his Family, Gen. 18.19. I know Abraham that he will command his children and his houſhold after him to keep the way of the Lord. Mark, God reckoneth upon it as a duty that the godly p. 23will perform, I know, &c. and remember diſapointment is the worſt vexation.

8By oppoſition and ſnarling at piety and purity, as the purity of Reformation, men are afraid to bee too heavenly, and reject Government, becauſe it would croſſe their licentiouſneſſe, and ſo the purity that ſhineth forth in the lifes of Gods ſervants,(k)(k)From Maſter Richard Vines of the Aſſembly. you heard in the morning how apt an Engliſh Spirit is to hate godlyneſſe under ſome other name, and how men that have but a Form, are wont to ſnarle at the power, and indeed the Apoſtle Paul obſerveth the ſame thing, 2 Tim. 3.3. with verſe 5. having a form of godlineſſe, deſpiſers of thoſe that are good: theſe two deſcriptions are uſually coupled, Cain and Abell both ſacrificed,1 Iohn 3 12.1 John 3:12 onelyonly Abells offering was the better, and therefore Cain maliced him, men doe not love to bee upbraided by others righteouſneſſe; they would faine have their lazineſſe juſtified by the common defects, foreign, as Nazianzen ſpeaketh,(l) Nazian. orat. in med. they would have none zealous and excelling, therefore thoſe that are contented with a form will hate thoſe that have the power, we can look for no other, Gal. 4.27. Hee that was born after the fleſh, perſecuted him that was born after the Spirit, even ſo 'tis now. Wee may alſo adde, and ſo 'tis now, and ſo it will be; carnall Chriſtians will have ſome pretence or other, to perſecute thoſe that are more godly, one great deſigne is (as you heard in the morning) to cry up a name under which this hatred may bee carried on the more covertly and ſecretly, & uſually it is taken from the party moſt diſcountenanced, or which is moſt publickly odious, or which hath moſt diſhonored their profeſſion: thus when the Priſcillianiſts were generally hated, and indeed they deſerved it, other Chriſtians ſhared in their miſeries. Sulpitius Severus ſpeaketh of one Ithacius a Biſhop whoſe hatred againſt the Priſcillianiſts did ſo far tranſport him, that if any were of good life, ſtudious of the Scriptures, he would ſuſpect and blaſt him as a Priſcillianiſt. I have read of one Sanpaulinus a French Martyr, who when hee reproved one for ſwearing was preſently ſuſpected of Lutheraniſme; and Bonner, if any did but mention the name of God with reverence, tooke it for ground enough to call him Lollard: and truely 'tis even thus among us, the world hath gotten ſome names and pretences, under which they carry on their hatred againſt the p. 24power of godlineſſe the more ſecurely, and with the leſſe dread, ſo that 'tis to bee feared, that if any be of godly Converſation, it will be enough to make him a Sectary, &c. an enemie of the Kingdomes peace and quiet, when the name is once gotten up, miſchiefe and malice (as I ſaid) will make no diſtinction.

9The late great increaſe of ſcandalous ſinnes, times of trouble are uſually l…centious, and when penall lawes are ſuſpended by force, wickedneſſe groweth impudent, and truly it is even ſo among us to the confronting of authority, whoring, and ſwearing, and drunkenneſſe and Sabbath prophanations abounding every where, yea more then formerly. We looked for purging the land and 'tis more defiled, when the pot boyleth the ſcum is diſcovered, Baths bring forth corruption (if it be in the body) into the skin, God hath beene reforming the Land, and our wickedneſſe appeareth the more, Hoſ. 7.1. When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, and the wickedneſſe of Samaria. God hath been correcting and amending us, and wee have been the more vile and ſinfull. Oh then how may the Kingdome fit downe like the Church in Micah and mourne, Micah 7.1, 2. I am as when they have gathered the ſummer fruits, as the grape gleanings of the Vintage, the good man is periſhed out the of earth, there is none upright upon the earth, they all lie in waite for blood, and hunt every man his brother by a net. Zeale is decayed, the power of godlineſſe gone, the Word deſpiſed, and wee are even growne as the people, whom God hath caſt out before us, Religion hath received wounds in the houſe of her friends, and is made a pretence to every baſe deſigne, few ſeek to propagate it, and it meets with much ſnarling and oppoſition every where, and iniquity is now grown impudent.

And thus I have done with my firſt work, which was to ſhew wherein Religion is decayed.

2My next buſineſſe is to ſhew you the occaſions and cauſes, how we came thus to languiſh and decreaſe, that ſo the guilt may lie at the right doore; and truly wee need not contend about that, but may every one of us ſmite upon the thighs, and beare the ſhame of our own iniquity.

Briefly then,

1For the occaſions, the knowledge of them may ſerve to ſhame p. 25us, with our unthankfulneſſe, they are two.

One is the late proſperity which God of his mercy had given to his people, the Church,(m)(m)Eceleſia haeres Crcius. foreign. Nazian. orat. 3. de pace. who is the Heire of the Croſſe, is ſeldome able to manage and wield an outward happy condition, I remember, (n) Nazianzen obſerveth that it hath ever with more honor endured miſery then with ſafety improved happines and ſucceſſe, that maketh us alwayes degenerate or divide; ſometimes degenerate, when Conſtantine favoured Religion, poyſon was ſowen in the Church, Chriſtians began to looſe their ancient ſeverity, and to looke after eaſe and honours and pleaſures in the World. When we have any thing in the World, we neglect out high hopes, and ſo by little and little holineſſe decayeth and degenerateth into a meere pretence, which is onelyonly retained, the better to colour over ſome carnall purſuits and projects, whereas thoſe Chriſtians that meet with nothing but hard things in the world, and from the world, are more heavenly and holy: for the inward exerciſes of Mortification are much advantaged by their outward condition, and the world being crucified to them, they are the better crucified to the world, as Paul ſpeaketh,Naz. ibidem. Gal. 6.14. (i. e.) it neither ſmileth upon them nor they upon it: and as ſucceſſe maketh us to degenerate, ſo to divide, foreign as hee ſaid, aſſoone as the Church grew proſperous it grew factious; like timber in the ſunſhine wee are apt to warpe and divide from one another, or like(ſ)(ſ)Quam reportaſſent tandem coronam ſi perſtitiſſent in eadem m…litia, nec ut efferati Elephantes ab hoſtibus converſi contriviſſent ſuos. Brightman de Luthero & Melancthone. Elephants returning from the heat of the battaile, wee tread downe our own troopes; proſperity begets wantonneſſe, and wantonneſſe novelties, & ſo the people of God come to bee ſcattered, and to goe into diſtinct heards and diviſions, an evill ever fatall to Religion, and yet it ſeemeth connaturall: the Apoſtles themſelves, though Oracles infallible, could not wholly prevent it in their dayes; outward proſperity then was a great occaſion.

2Another may bee openneſſe of Viſions, carnall hearts are ſoone cloyed, I cannot tell how it commeth to paſſe, but ſo it is, the Word hath leſſe power when openly preached, a Goſpell-glutted ſtomach doth often force God to provide ſharpe remedies, either ſome great outward miſery, accompanied with the want and famine of the Word, and then any little thing is pretious, as ſee two places; one is Zech. 7.7. Yee ſhould have hearkened to the former Prophets, when Ieruſalem was inhabited and in proſperity, and the Cities thereof round about her, and men inhabited the South of the plain. Mark, there is their full condition deſcribed, the Temple ſtood, the City flouriſhed, the Suburbs was great, but then they hearkened not, but deſpiſed the former Prophets, that is, the Prophets that prophecyed before the captivity, but now looke upon them in their emptineſſe, the other place, for that is Ezra 9.8. And now that the Lord hath ſhewed us ſuch grace to give us a naile in the holy place, &c. Marke how welcome every little thing is to them then, a nayle in the holy place, is ſuch a mercy, that is, to ſee one pin or nayle driven into the rafters of the Temple, whereas before they would not know their owne mercies, whiles that ſtately Edifice ſtood in all its glory and beauty: times may come when theſe dewes will be pretious, and Sermon ſhowres ſweet to thirſty ſoules, or, if this bee not, God may ſend a darke Ezekiel, when a plaine Jeremy is deſpiſed, Ordinances may bee carried in ſuch an obſcure notionall aery way, as to yeeld no efficacy and comfort. Theſe are the occaſions, but what are the cauſes of the languiſhing and decay of godlineſſe? I Anſwer,

1That great diviſion and diſſentiency that is among Gods owne people, when the language was divided, the building ceaſed, when Religion is controverted, it loſeth its awe and force; 'tis obſervable that Acts 4.32, 33. when the people were of one heart and of one minde, then with great power gave the Apoſtles witneſſe to the Reſurrection of Jeſus Chriſt. Marke that, with power; the Word came with command and authority upon the hearts of men, the World eaſily ſtumbleth at this rock of offence, the Aſſent is more looſe and doubtfull when things are committed to the uncertainty of diſputes, and ſo doth not commandingly check vitious inclinations: when the wayes of fleſh and blood, are backed with wit and parts, and made to ſeeme a valuable opinion, men are hardly gained.

Beſides, godly men themſelves while they ingage with too much heat and zeale in their particular opinions, grow coole in piety and practicall duties, the ſtrength of their ſpirits being diverted, and carryed out ſo diſproportionably to the leſſer matters; God placed the Flaming Sword about Paradiſe, and the Goſpel calleth for violence in the matters of the Kingdome, Matth. 11.12. but wee uſually miſtake our object, and miſplace our zeale upon ſuch matters as have more of intereſt in them p. 27then godlineſſe, and are rather buſied in diſputing much, then doing much.

2The embaſting and emaſculating the Ordinance of Preaching: hunger ſeeketh food, but luſt dainties and quailes; when Preachers provide for mens luſts rather then their conſciences, Religion is embaſed, & loſeth power. A Miniſtery that ſtayeth in the paint of words will beget but painted grace, when we come in the demonſtration of the Spirit, we come in power, 1 Cor. 2.6. foreign with plain and ſolid conviction, this is the ſinne, this the curſe and miſery. When the thread of the Goſpel is ſo fine ſpun, 'twill not cloath a naked ſoule, notion eateth out all ſaving knowledge, the Apoſtle ſpeaks of a foreign 1 Tim. 6.20. oppoſitions of ſcience falſly ſo called, by which they thought to better the Goſpel, but did indeed debaſe it: ſuch niceties enervate godlineſſe, make it weak and leſs in power; we muſt take heed then of debaſing this Ordinance to an effeminate delicacy, it ſhould ſtill be maſculine and generous, full of Spirit, and power from on high. I would not bee miſtaken as if I did plead for a lazy careleſneſſe in managing the Word, I know that God concurreth with mans diligence, and if wee would not have the people loath the Word, wee ſhould painfully provide it for them; every Scribe that is inſtructed for the Kingdome of God, that is, that would doe ſervice in the Church of God, muſt bring forth out of his treaſuries things both new and old, Matth. 13.52. that is, although not new truths, yet foreign, old Truths in a new way, otherwiſe repreſented to the imagination or fancy, to take of that taedium or naturall ſatiety that is in us, that wee may not loath them as Coleworts twice ſod, but that truths may ſtill have a freſh look upon the conſcience and affections. This may be done, but wee muſt take heed of ungrounded niceties, ſubtle notions, that beget onelyonly ſpeculation and doe not ſtirre up to practice.

3An undue preaching of the Goſpel, poyſon conveyed in ſo ſweet a wine, maketh the cup the more deadly; by this means,Religion it ſelfe is made to bee of ſins ſide, and the grace of God plyable to carnall concluſions; and indeed when the truths of God that ſhould convince of ſinne, are debauched to ſo vile a purpoſe as to countenance ſinne, men can the better overcome remorſe of conſcience, and doe ſinne with the leſſe regret, out of a preſumption, that p. 28the Goſpel is of their ſide, Jude Verſ. 3. They turne the grace of our God into wantonneſſe, they debauch the grace of God, that is, the Doctrine of grace, make that yeeld countenance to their luſts, and ſo men father their Baſtards upon the Spirit, and ſinne cum privilegin by a licence from heaven. When thoſe that ſhould have been Prophets cryed peace, peace, ſee what Jeremy ſaith, Jer. 4.10. Ah Lord God, ſurely thou haſt greatly deceived this people, in ſaying they ſhall have peace. 'Twas done in Gods name by the falſe Prophets, and they were as ſecure as if God himſelfe had ſaid ſo: Wee would willingly have the Goſpel over Goſpeld, and hear in the eare of liberty, therefore I am perſwaded there is no one thing hath hindered the power of godlineſſe, care of duty, humbling of ſoules, ſo much as this, undue preaching of the Goſpel.

4Publicke liberty and connivence that maketh ſin more common and ſo leſſe odious, outward reſtraints keep men that are evill from diſcovering of it, and though it bee the priviledge of divine precepts to convert the ſoule, Pſal. 19.7. yet the commands and authority of men may much hinder the diffuſion and diſſemination of ſin and errour; 'tis good to obſerve the ſeverall guards that God hath put upon a man to keep him from ſinne (ſo prone are wee to it:) there are inward guards, Spirit, Word and Conſcience; there are outward guards, the Miniſtery, the Church, and the Magiſtrate; all which are as in his ſtead to bee an awe to ſinners, more eſpecially it is ſaid of the Magiſtrate that hee is the Miniſter of God to bee a terrour to evill doers, Rom. 13.3, 4. Now when their ſword is ſheathed up, and nothing is ſetled, wicked men loſe all awe and reſtraint, and doe what is right in their own eyes, Judges 21.25. as 'tis ſaid there they did, when there was no King in Iſrael, that is, no exerciſe of Government to reſtrain publicke diſorders, (for as yet their Government was not Monarchicall) then all goeth to wrack, iniquity groweth impudent, and Religion is borne downe, Solomon ſaith, Prov. 20.8. A King that ſitteth upon the throne of judgment ſcattereth away all evill with his eyes: that is, when Magiſtrates imploy and draw out their power, they ſcatter evill, as the Sun ſcattereth miſts.

5Another cauſe may bee want of Catechiſing, by which means truths would be more revived, and kept freſh and ſavory in the p. 29thoughts, and ſo have the more awe upon us. Martyrology and Catechiſing were two of the moſt ſucceſſefull engines againſt Popery. Truths worke moſt when we diſcerne that Cognation and kin, by which they touch and reſpect one another; indiſtinct knowledge doth but diſpoſe to error or looſeneſſe; Sermon hints, an hint here, and an hint there, doth not ſo much good, for men of weaker conceits cannot ſo eaſily diſcerne how one truth is inferred from another, and what analogy and proportion there is between them, and ſo are eaſily overcome by more ſubtile and ſtronger wits; or elſe not diſcerning that faire complyance that is between practical and comfortable truths, grow looſe: certainly Religion would be more propagated if this exerciſe were revived. We are debtors to wiſe and unwiſe, Rom. 1.14. and Chriſt that bade Peter feed foreign his ſheep, bade him alſo feed foreign his lambes, John 21.15, 16. For want of this pattern of ſound words, and theſe condeſcenſions to weake ones by this exerciſe, many miſchiefs have abounded amongſt us to the great dammage of Religion and godlineſſe.

Theſe are part of the cauſes, others might bee mentioned, but I ſhall forbeare: you will ſay then, What remedy? therefore I ſhall proceed to the next thing, which is to ſhew you,

3What we ſhould doe to ſtrengthen the things that are ready to die, or to repaire decayed godlineſſe; give mee leave to ſpeake a word,

1To all in generall, as we are Chriſtians; ſeverall things are neceſſary; let me point at a few.

1Oh that we would all joyn together, quaſi manu factá ('tis Tertullians word) in an holy conſpiracy to befiege heaven by prayers, untill more Spirit and life be powred out, and in greater abundance; God hath ſaid,Acts 2.15.Acts 2:15 that he will powre out his Spirit upon all fleſh; oh beg it for England, goe to him that hath the ſeven Spirits, to look upon another dead Sardis. God muſt offer violence to us, ere we can offer violence to the Kingdom; 'tis the mighty quickning Spirit, that muſt revive us in our languiſhings; that which carrieth the ſoule to God, muſt come from God, waters can ariſe no higher then their ſpring: Religion is like the pure Veſtall flame, p. 30which if it went out, was to be kindled only by a ſun-beam; oh then let us goe and wait before God, for thoſe ſeven Spirits, thoſe mighty and quickning operaions! the Spirit came upon Chriſt in the appearance of a dove, to ſhew his meekneſſe, but upon the Apoſtles in cloven tongues of fire, to ſhew the might and force that is in his operations.

2Let us ſtudy how we may more honour and adorne Religion, by a godly and peaceable walking before God and men. Every Chriſtian ſhould be the Goſpels ornament, as an Hypocrite is the Goſpels diſgrace, Tit. 2.10. adorne the doctrine of God our Saviour: let the world know there is more in Religion then pretence and policy, whiles hypocrites and ſuch as ſeek themſelves betray the honour of Religion, doe you advance it, let them ſee there are true ſtarres as well as glaring mete ors, your lives ſhould make God glorious, 1 Pet. 2.9. hold forth the praiſes foreign of him that hath called you, let them read God in you of a truth, and be not diſtinguiſhed ſo much by a party and profeſſion as by holineſſe, Tertullian ſaith of the ancient Chriſtians, Non aliunde noſcibiles quam de emendatione vitiorum, their diſtinction was their innocency. When divers Libertines had diſhonoured Religion, and walked unworthily in their relations, Peter preſſeth the true Chriſtians to good conſcience and more honeſt walking, 1 Pet. 2.12. and 1 Pet. 3.16. indeed both thoſe Chapters are to this purpoſe, this will bee a reall confutation, and then God will give you praiſe in the land of your ſhame; haire cut will grow again, if the roots remain,Zeph. 3.19.Zeph 3:19 and though the razor of cenſure hath brought baldneſſe and reproach upon the head of Religion, yet its good name will grow and flouriſh again, and they wil be aſhamed that falſly accuſe your godly converſation. Oh, brethren at ſuch times we ſhould walke with more care! it's a ſmart queſtion that Nehem. 5.9. Ought yee not to walke in the feare of our God, becauſe of the repreach of the Heathen our adverſaries? when your lives are thus ſleek and innocent, this dirt will not ſtick.

3Stirre up your ſelves, and provoke one another to more forwardneſſe in dead times: we ſhould ſtrive who ſhould be firſt, and exceed in godlineſſe, you know that noted place, Heb. 10.24. Let us conſider one another, to provoke unto love and good workes; this is foreign an holy contention, when we contend who ſhall be p. 31moſt forward in the matters of God; we often provoke one another to carnall ſtrife, to exceſſe in vanity; oh when doe wee ſharpen and whet each others graces? the ſonnes of the coale, how doe they inkindle one another, and ſtrengthen each others hands in wickedneſſe? ſee how the Idolaters are deſcribed, Iſa. 41.6, 7. They helped every one his neighhour, every one ſaid to his brother, Be of good courage. So the Carpenter incouraged the Goldſmith, and hee that ſmootheth with the hammer, him that ſmiteth on the Anvill, &c. the prophet ſpeaketh of the time, when the Goſpel was ſent to the Iſles, ver. 1. that is, to the European Countreys which are uſually expreſſed by Iſles in Iſay. Now as ſoon as they liſtned to this Doctrine, downe went the pictures and the images, but there being ſome hope offered of their re-erection, they come and ſtrengthen one anothers hand, Be of good courage, they hoped to bring up their craft and way again with pompe and triumph: Oh when they ſtrenghthen one another, will not you?(a)(a)foreign Naz. orat. 13. Nazianzen was wont to call the enemies of the Church foreign the common reconcilers; becauſe when they unite and ſupport one another againſt the Church, it doth but invite the people of God to a more cloſe union, and free communion with one another; this would be an excellent way to prevent the decayes of love and piety.

4Delight in, & wait upon the powerful miniſtery of the word, The prophets propheſie lies, and the people love to have it ſo, Ier. 5.31. A vaine people do but incourage a vain Miniſtery. Doe not delight then in a glozing diſpenſation, 'twil be ſucceſſeleſſe, frothy ſpeculations, morall ſtrains do no good, the people begin to grow weary of ſavory and ſound knowledg; the teſtimony of the Witneſſes, was a torment to the dwellers on the earth, Rev. 11.10. powerfull preaching is their burden. The lazy world would faine lye upon the bed of eaſe, draw the curtains and reſt, and therefore light is troubleſome, men begin to thirſt and pant for the old unſavory morall ſtraines, which remain in wary generalls, and do not irritate, the Lord may give you your deſire, but remember that's a carnallitch that muſt be clawed, and the times will be ſad, when men cannot endure ſound doctrine, 2 Tim. 4.3.

I have doe with my addreſſe to the people.

3I ſhall ſpeak a word to the Miniſtery, I am the worſt of a thouſand p. 32to direct others, only I ſhall take the liberty in all humility to ſuggeſt my thoughts. Much may be done by you to the repairing of decayed godlineſſe.

1Chriſt muſt ſtill be preached, that's the main truth, that keepeth in the life of Chriſtianity; the more Evangelicall diſpenſations are, the more powerfull; our beloved muſt ſtill be kept as a bundle of Myrrhe next our hearts, 1 Cant. 13. ſtill freſh and fragrant in the thoughts, all the comfort and ſupport of a Chriſtian dependeth upon that, this is the very ſpirit and flower of any Miniſtery, and therefore 'tis ſaid Apoc. 19.10. the Teſtimony of Jeſus is the Spirit of propheſie, it is not only the beauty, but the life of any diſpenſation; I know many thinke this needleſſe, for as I ſaid before, the indiſtinct, and undue preaching of Chriſt, is the cauſe of all the looſeneſſe and vanity into which Religion is degenerated. I but I adde here, that this diſpenſation is ſtill needfull, the fooliſh world is apt to flye into extreames, ſome are all for doctrines of Chriſt, others will heare nothing of him, becauſe theſe ſweet truths have been ſo much miſapplyed. Popery got up by this pretence, they would not open that gap of free-grace to the people; Paul would preach the righteouſneſſe of Chriſt though many did abuſe it, Rom. 3.8. ſome ſlaunderouſly report that we ſay, Let us doe evill that good may come thereof, whoſe damnation is just; the meaning is, ſome gave out that Paul taught that they might ſinne freely, that God might have the more glory in pardoning; which is expreſſed there, by doing evill that good may come of it; now ſaith the Apoſtle their damnation is juſt; that is, if they undoe themſelves with ſuch a vile conceit, they may thanke themſelves, they never learned it from me; if poyſon be ſucked out of the flower, thanke the ſpider, and if precious liquor be ſowred, 'tis becauſe of the uncleanneſſe of the veſſel. Muſculus in one of his bookes had ſaid, That no places were ſo prophane and irreligious, as thoſe where the Goſpel had been preached; or words to that effect. And Contzen a Jeſuite crieth out upon this, Hi ſunt Evangelici Doctores, Adam Contzen in Mat. c. 24.5.Matt 24:5ſee the fruit of Proteſtantiſm and Goſpel-preaching! Many are of his ſpirit, maligne and ſlaunder a Goſpel-diſpenſation; Alas, we are not in the place of God, to prevent miſapprehenſions; it is our duty to keepe this truth freſh in the thoughts, to offer it as a bundle of Myrrh to the Spouſes boſome.

p. 332Humbling doctrines muſt be duly preſſed, John Baptiſt levelled mountaines, and in his dayes much violence was offered to the Kingdome, Mat. 11.12. and indeed, ſtill John muſt goe before Jeſus; like the day-ſtar before the ſun, Moſes led the people in the wilderneſſe, before Joſhua led them into the land of Canaan; we muſt awaken firſt by a ſenſe of wrath, or elſe they will not care for a ſight of mercy; the people did not deſire a Mediatour till they heard the thundring, Exod. 20.18.19. and 'tis Gods uſuall method to ſuffer us to be dead to one law, ere we are alive to another, Gal. 2.19. firſt to make us underſtand the ſevere obligation that is upon us by the Covenant of workes, ere wee are brought into a better hope by Jeſus Chriſt; God is never truly exalted in the ſoule till man be humbled; Dagon muſt fall and be broken, if the Arke bee ſet up. The Lord diggeth deep, when he meaneth to raiſe the building high, and when hee will bring off the ſoule to Chriſt powerfully, he bringeth them out of themſelves by godly ſorrow. This is the drift and ſcope of the whole Scriptures, and therefore I uſe the leſſe of argument in this matter.

3Among other parts of godlineſſe, it ſeemeth to be moſt neceſſary now to preſſe the duties of relations: I ſay, to preſſe Chriſtians to carry themſelves holily in their civill relations: no way provideth for the diſcharge of the duties of relations, ſo much as Chriſtianity, or Religion, and none have failed in them ſo much as religious perſons of late, ſo that a great deale of diſhonour hath come to God, and a great deale of prejudice to Religion,Dent exercium talem qualem doctrina Chriſti milites eſſe juſſi, tales Provinciales, tales Parentes, tales Dominos, talet Filios, tales Servos, tales Reges, tales Iudices, tales denique debitorum redditores, & exactores ipſius fiſci, &c. Aug. ad Marcelo ep. 5. by our unworthy walking in our civill relations, the Goſpel or law of Chriſt requireth that theſe civil reſpects which we owe to men, ſhould be diſcharged, as in and to the Lord, and that we ſhould turne duties of the ſecond table, into duties of the firſt; that is, performe civil reſpects upon a religious ground. So that it hath been the glory and honour of Religion heretofore, to yeild the beſt children, the beſt ſubjects, the beſt Kings, the beſt husbands and wives in the world. Therefore Auguſtine maketh a challenge to all the world, Dent exercitum talem quatem doctrina Chriſti milites eſſe juſſit, Let all the world (ſaith he) yeild ſuch Children, ſuch Subjects, ſuch Souldiers, ſuch Servants, ſuch an Army, ſuch Provincialls, Judges, Kings, ſuch faithfull ones, when they have been intruſted with the publicke moneys; (but p. 34alas, the caſe is quite otherwiſe, of late none worſe then they, none more apt to diſhonour God in relations, to diſturbe civill peace, to reſiſt Magiſtracy upon every diſ-ſatisfaction, and to make every diſcontent the ground of commotion and diſobedience, therefore to teach men to improve their relations for the glory of God and good of Religion, muſt needs bee ſeaſonable, that if it be poſſible wee may repair that incomparable loſſe, which Religion hath ſuſtained this way.

4Learn that holy art of compounding peace wieh purity, that neither may loſe its due reſpect, that we may neither hazard Religion by ſilence nor eager contention; Holineſſe and peace are daughters of the ſame ſpirit and may bee reconciled, you finde them often coupled in Scripture, James 3.17. The wiſdome that is from above is firſt pure and then peaceable: purity muſt have the precedence in your endeavours, but peaceableneſſe muſt not altogether bee ſhut out; ſo Mark. 9.30. Have ſalt in your ſelves and peace one with another, Salt and peace bee ſavoury, but not too tart and auſtere. I will not direct my Brethren, I doe onelyonly ſuggeſt it.

3One Word now to the Magiſtrate, and I have done, Oh conſider this matter appertaineth to you, to strengthen things that are ready to dye, to repaire decayed godlineſſe, this challengeth a chief care, yea the firſt place in your debates; as in the Commandements, Spirituall duties have the precedency of Morall. In the name of Chriſt then let me beſeech you,

1To bee holy and godly in your own perſons, Oh how ſad will it bee for your ſoules in the day of the Lord, if you ſhould be imployed in the Reformation of others and not bee reformed your ſelves, that you ſhould be like Noah's ſhipwrights that frame an Arke for others and periſh in the waters your ſelves, or like the Jews that directed the wiſe men to Bethlehem, but went not themſelves thither to worſhip Chriſt! O conſider you are the firſt ſheets of the Kingdom, others are printed after your copy, if the firſt ſheet be well ſet, a thouſand more are ſtamped with eaſe: ſee then that the power of Religion prevaile over your own ſouls: that after you have done good to others you may not be caſtawayes: How can men think you are ſincere in eſtabliſhing of Religion, if it hath made no impreſſion on your own hearts? Scandalous Miniſters and wicked Magiſtrates doe but pull down with one hand what they ſet up with the other.

p. 352If you would repaire Religion and promote godlyneſſe, give incouragement to a godly Miniſtry, you ſee when Chriſt writeth to the Church to repaire godlineſſe, he directeth it to the Angell, Oh let there bee an Angell in every Church, Chriſts ſtrength lyeth in his mouth, Iſa. 49.2. That's the Sword by which hee overcometh the World, 'tis the weapon hee uſeth againſt Antichriſt, the Spirit of his mouth, as Gideon overcame the Iſraelites by lampes in pitchers, 2 Theſ. 2.11…2 Thess 2:11ſo doth Chriſt by lampes and pitchers, and therefore the Apoſtle calleth it light, or treaſure in an earthen veſſel; Oh then maintaine the lampe that they may bee a meanes in the hand of God of maintaining godlyneſſe in the Kingdome, let there bee (as I ſaid) an Angell in every Church, a light in every ſocket, a ſtarre in every orbe, if you looke abroad you will find many continued through favor & mediation of friends,Brightman in L…c. Qui nihil babent in vita Angelicum aut in doctrina Evangelicum, that have nothing Angelicall in their life or Evangelicall in their doctrine.

3Heartily eſtabliſh an holy Government in the Church, order and diſcipline is the fence of Religion, and a Church well governed is terrible as an Army with Banners, Cant. 6.4. that is, full of beauty and ſtrength, Armies ordered are comely and in a capacity to fight, the preſent decayes are by confuſion, 'tis ſaid Pſal. 68.35. Thou art terrible out of thy holy places, in the order and beauty of the Church God is moſt terrible, when worſhip is pure and regular it impreſſeth a dread and a reverence upon men.

4Countenance godly perſons, they are a Kingdomes beſt ſecurity, Zech. 12.5. and the Governours of Judah ſhall ſay in their hearts, The inhabitants of Ieruſalem are my ſtrength in the Lord of Hoſts their God. Mark, you ſhould call them your ſtrength, they ingage a bleſſing; when Lot was in Sodome, Sodome was in Lot, this is one of your chief duties, to ſee that godlineſſe live peaceably, wee are bound to pray for you upon this ground, Pray for them that are in Authority, that wee may leade a quiet and peaceable life in all godlineſſe and honeſty, 1 Tim. 2.4. Oh look to it then, that religion may have a quiet abode, or elſe you wil not.

5Honour and ſweeten Religion by ſome releaſe of the peoples burdens, Belly arguments doe worke much upon them, Ier. 44.17. Wee will burn incenſe to the Queen of heaven, for then wee had p. 36plenty of victualls, and were well and ſaw no evill. They meaſure Religion by their outward concernments, and judge of wayes by their burdens and troubles. The oppreſſion of ſome Proteſtant princes in Germany was a ſcandall to the Reformation, nothing ſtirreth up vulgar hatred and introduceth violent changes ſo much as this: the people are like the read of Egypt, if wee lean too hard, they doe not ſupport but pierce, and oppreſſion is like an iron in the fire, 'twill burn their fingers that hold it: I confeſſe this is ſomewhat out of my way, therefore I was the more loath to ſpeak in it, but it being for Religions ſake, I hope you will pardon an humble motion.

I ſhall but hint two Motives to ſet on all and conclude,

1Is that in the 3. verſe of this Chapter, leſt I come as a thief, oh conſider Chriſt may ſteale upon you, when hee taketh off his reſtraint from a people, and they break out into tumults, 'tis a ſhrewd ſigne, you know what faction was ruined by tumults, 'tis an unhappy preſage.

2The next is taken from the 4. verſe, Thou hast a few names that have not defiled their Garments. God taketh notice of thoſe few names that are zealous for him in dead times, that minde the advancement of piety whilſt others debaſe it, they ſhall walke with mee in white; either God will provide an Arke of ſafety for you, for the preſent, or give you heaven, which ſhall make amends for all.

FINIS.

End of the text · Thomas Manton, Englands Spiritual Languishing (1648)