of the times should put us forward not make us worse A godly man should be like fountaine water hottest in coldâ—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 indâ—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 modest 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 By 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 Pâ—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 it s even our description 2 Tim. 3.5 having a forme of godlinesse but denying the power thereof denying the power that is refusing 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! 't is sad this when knowledge shall devour good life and notion spoile knowledge that of Hugo is but too just a character of us Amant lectionâ—m Hugo lib. 2. Miscel cap. 52. non Religionem immo amore lectionis in odium incidunt Religionis mulâ—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 Loathing 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 t is a blessing we know by the want of it when we came newly out of darknes whose heart did not say within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 welcome sweet light when it was a new thing how strangely did it affectus but 't is the unhappy fate of the Word to be dispised upon acquaintance John 16.35 Yee rejoyced in his light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths as they say 2 Rev. 24. that is they account them great and deep mysteries whereas
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 't was well done of that King who to disprove his flatterers Carutâ—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 without 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. it 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 't is 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 't is easy to rake in this puddle and to reproach 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 My 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 By 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 the 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. câ—ntra Adimant cap. 13. Where are those that doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 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 By 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 among 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) 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 order and comelinesse You read of a Church in Philemons house Phil. 1. verse (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 Vniversity 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 will perform I know c. and remember disapointment is the worst vexation By 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 life 's of Gods servants (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. onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is now Wee may also adde and so 't is 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 't is even thus among us the world hath gotten some names and pretences under which they carry on their hatred against the power of godlinesse the more securely and with the lesse dread so that 't is 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 The late great increase of scandalous sinnes times of trouble are usually lâ—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 't is more defiled when the pot boyleth the scum is discovered Baths bring
enough knowne to God and therefore 't is 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 The 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 By 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 The 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 and enforcement therefore though I shall explaine the whole verse yet I shall single out the middle clause for larger and more speciall discussion I 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 You 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 The next thing now is the direction or main duty pressed Strengthen the thinges that remaine which are ready to die there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some sorry remaines of Religion and godlinesse to quicken or strengthen which he addeth a reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stirre or blow up the gift of God in him 2 Tim. 1.6 There 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is I remember if (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 it s no where called death or so it cannot be meer discipline though some regard may be had thereunto And therefore principally 't is meant (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 t is applyed to them by most because it yeeldeth conceptus praedicabiâ—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 The Point
is Doct. That a speciall way to save a Church and people from imminent and speedy ruine is the repairing of decayed Godlynesse 'T is 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 't is 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 't is 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 Because 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 't is 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) Metuendum erit ne qui Magistratu connivente res novas in Ecclesia moliri caeperint eodem etiam repugnante cum oceasio ferat idem quoque in republica mo liantur Theol. Mag. Brit. sub fine sent de 5. Art in Hist Syn. Dor. 'T was 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 Common-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) Euseb Eccles Hist lib 4. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Because by outward successe God will visibly declare his delight in such eminent workes as these are and therefore setteth his bea rt 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 onely make-bate and in the worlds eye 't is the cause of want and sword and famine Ier. 44.18 and therefore God attesteth and witnesseth from heaven that 't is the onely 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 't is 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 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 Vpon the glory there shall be a defence Compare Exod 15 9. with Ehes 5.27 by 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 Because 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 't is
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 My 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 For the occasions the knowledge of them may serve to shame us with our unthankfulnesse they are two One is the late prosperity which God of his mercy had given to his people the Church (m) Ecelesia haeres Crcius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 (Å¿) Quam reportassent tandem coronam si perstitissent in eadem mâ—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 Another 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 That 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 't is 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 then godlinesse and are rather busied in disputing much then doing much The 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with plain and solid conviction this is the sinne this the curse and misery When the thread of the Gospel is so fine spun 't will not cloath a naked soule notion eateth out all saving knowledge the Apostle speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely speculation and doe not stirre up to practice An 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 the 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 'T was 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 Publicke 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 't is 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 't is 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 Another cause may bee want of Catechising by which means truths would be more revived and kept fresh and savory in the thoughts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sheep bade him also feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 What we should doe to strengthen the things that are ready to die or to repaire decayed godlinesse give mee leave to speake a word To all in generall as we are Christians severall things are necessary let me point at a few Oh that we would all joyn together quasi manu factá 't is 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 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 't is 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 which 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