Lord pardons all the sinnes of thy unconverted condition upon thy initiall repentance so he will pardon all the sinnes of thy converted condition upon renewed repentance and therefore hee cals upon backsliding and declining people to returne unto him and promiseth both to heale them Hos 14. 4. and to Hos 14. 4. love them freely ibid. which is as much as to pardon them but see the pardon expresly Micah 7. Mic. 7. 18. 18. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his beritage c. 3 If thou wilt set upon the strengthening work the Lord will worke in thee sufficient strength for the worke There is a difference betwixt a man in his conversion there indeed he is without all strength hee can doe nothing and the Christian in his restauration there is now some living ability in him which can yet doe a little act a little strive a little at least in bewailings and desires Now if thou doest in any sincere degree set upon the right and full meanes of thy recovery the Lord God will come in with his owne strength Hee will strengthen what hee hath wrought in thee and will work the will and the deed in thee his own works in thee Object But then you will reply what meanes may a decayed Christian use to recover and strengthen himselfe againe Sol. I conjecture that the best course is this 1 A serious consideration of Seaven Meanes their condition this is the counsell which Christ gave to the Church of Ephesus decaying in her first love Remember from Revel 2 whence thou art fallen seriously consider take to heart peruse and judge over thy estate what it was formerly what it is now what strength then what weaknes now how much glory God had then what dishonour God hath now what good thou diddest then what evill thou doest now what peace in conscience then what woundings in conscience now what estimation among the Saints then what strengthening of the hands and opening of the mouthes of the wicked now And this is an excellent meanes to worke upon thy spirit or rather to worke of thy spirit David considered his wayes and turned his feet to Gods testimonies 2 A deep humiliation which will follow upon this thou must breake through all businesses and pleasures and impediments and retire thy selfe in a more solemne manner more then once or twice and set thy selfe before the Lord and fall down before his footstoole with shame and confusion of face with bitter weepings and lamentations with sound judgings and condemnations of thy selfe Ah how thou shouldest exquisitely afflict thy soule that thou shouldest be so mad and vile to lose a God to lose any thing of the graces of a God for a sinnes sake or a worlds sake That the Lord should shew thee more love then another and intrust thee with grace the least dram where of is more pretious then all the world and yet thou shouldest decline from the Lord not answer this trust not use those talents which have yeelded so much profit and comfort being improved but decay in them and fall behinde hand yea even under mighty meanes of strength alwaies continued unto thee and these things should cut and grieve and afflict and humble thy soul exceedingly 3 A solid resolution thou must with full purpose of heart resolve not to rest in thy decayed condition but to shake off all the causes and occasions of thy decayings If any wickednesse hath got into thy heart thou must put it farre away from thy tabernacles and if the morsels have beene sweet thou must cast them out with godly sorrow as bitter as gall and wormwood If carelesnesse and slothfulnesse of spirit hath caused thy decayings thou must with the Church in the Canticles stand no longer upon how shall I rise and put on my coat but rise thou must and get out of thy slothfull bed and thrust from thee a neglecting and negligent disposition Or if the world hath caused thy decayings either in the profits of it and gaine or in the honours of it and respects or in the friendship of it and acquaintance thou must resolve to bid them all farewell Think on it O Christian what gets he for profit who loseth in his graces or for honour who abaseth himselfe in his graces or for love who loseth himselfe in the favour of his God Ah poore soule thou mayest curse the day that ever thou knewest what did belong to thy drudgings in the world and unto thy great friends in the world and thy society with such and such persons at first thou didst converse with them with a regretting spirit then with a silent spirit then with an yeelding spirit many many a day hast thou come home with conscience accusing and smiting of thee unto which hadst thou hearkned thou hadst been much preserved well well if ever thou wouldest recover thy spirituall strength thou must peremptorily resolve on it to sever from wicked society better farre to be a poore man and a rich Christian then to thrive any way and bee decaying in grace 4 An active reformation Remember said Christ from whence thou art fallen and doe thy first workes so say I now goe to thy old workes againe be trading for thy soule set up prayer againe and reading againe and hearing againe and holy meditation and conference againe and solemne humiliations againe stir up those coales and cinders of grace there is life yet in thee oh act thy life faith can doe something for thee though it cannot see comfort for thee yet it can see helpe and strength for thee godly sorrow can mourna little set it to work perhaps it may quickly rise to a floud upon particular surveyes and so set repentance on work yea and all thy soul thy minde thy judgement thy memory thy affections to worke in all the duties of thy generall and particular condition 5 Ardent supplication for it is the Lord who must shew this power in thy weakenesse Psal 86. O turn unto me and have Psal 86. 16. mercy upon me give thy strength unto thy servant Beseech him to pitty thee beseech him to succour and helpe thee to be thy strength and thy salvation to beat downe and weaken the sinnes which have so much weakened thee to crucifie thy heart to the world which hath so much crucified thy heart unto thy God To breath upon thy graces as hee did upon the dry bones to stirre up and revive them by his Almighty spirit to put his hand of power upon thy hand of weakenesse as the Prophet did upon the Kings c. Yea and never give him over till then that though thou hast beene a backsliding childe yet hee is a gracious Father though thou hast been unfruitfull yet hee is faithfull though thou art weakened yet he is the everlasting God the Creator of the ends of the earth who fainteth not who can give power to the
covenant and vow what was our baptisme but a devoting and solemne vowing of our selves to be faithfull to Christ and to his truths wee solemnly professed that none should be our Lord but God and that we should be his faithfull servants unto our lives end yea and wee have ratified this vow many a time by comming to the Sacrament of the Lords Supper Now if we doe not hold fast the truths of Christ but forsake them or any of them wee are guilty of extreame perjury not in a matter betwixt man and man but betwixt God and man thou art forsworne again and againe unto the Lord thy God and hast as much as in thee lies made voyd the covenant of grace and life for thy poore soule 4 Consider but the necessary uses of divine truths and then we will acknowledge that they are to be held fast The use of the word or divine truths respects the everlasting and happy condition of the soule from the beginning to the end thereof Everlasting and true happinesse is the end and scope that every Christian lookes at and divine truths serve him fully and effectually to this end both to discover it and to bring man unto it There are many things required to set us in the true way to bring a man to heaven v. g. 1 Conviction of his sinfull condition but the word inlightens the minde and convinceth the conscience 2 Contrition for sinne but the word pricks our hearts as Acts 2. and humbles them 3 Conversion of soule but the law of the Lord is perfect converting the soule Psal 19. 7. by it comes faith into the soule Psal 19. 7. which gets Christ Rom. 10. 17. Rom. 10. 17. by it comes repentance Acts 3. 19. 4 Augmentation of grace but by the word wee are built up Acts 20. 32. and grow more and more 5 Perseverance in grace but by the word wee are kept and established to the end it is the power of God unto salvation Rom. 1. 16. Rom. 1. 16. What should I say more reade the Apostle summing up all in 2 Tim. 3. 16. All Scripture is giuen 2 Tim. 3. 16. by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 17 That the man of God may be perfect throughly furnished to all good workes 15 Yea they are able to make us wise unto saluation through faith â—hich is in Christ Iesus Againe there are many incouragements comforting and supporting in our way as divine consolations of the spirit of God peace in conscience joy in the holy Ghost all which are the myrrhe dropping onely from divine truths thy word hath comforted me said Dauid thy word hath quickned mee in the house of my pilgrimage they were the joyes of his heart and in the daies of his calamity they were the stay of his heart Now put all together if divine truths shew us the true happinesse if they onely put us into the true way unto that true happinesse if they onely keepe us in that way if they onely comfort and strengthen us in that way if they onely bring us to the end of our faith even the salvation of our soules will we not ought wee not to hold them fast Vse The first use of this point shall be to convince and reprove the wonderfull inconstancy of the sonnes of men that slipperinesse and unsetlednesse of spirit which is to be found amongst them Consider divine truths as they lye 1 In doctrine we may now complaine as the Apostle did of the Galathians chap. 1. verse 6. Gal. 1. 6. I maruell that ye are so soone remoued from him that called you into the grace of Christ unto another Gospell Some revolt from the Protestant doctrine to the Popish leven others fall off from the orthodoxe articles of our Church to Anabaptisticall fancies and Socinian Blasphemies and the Lord be mercifull unto us what daily unsetlednesse and giddinesse possesseth us if any novelty of doctrine though a root of bitternesse start up and be delivered with any confidence or cunning of deceiving wit how instantly we flye off from our old truths how greedily and madly wee sucke in poysonous errours and being thus driven with every winde what tempests of railing and disgraces doe wee heape upon those who crosse our ficklenesse with constant vindications and assertings of the true doctrines of faith and life It makes mee to pitty this great and famous City whiles I behold a colluvies a very rabble of all opinions and such a going and comming touchings at and saylings off from the land of uprightnesse One weeke this is a truth and almost an article the next weeke it is no such matter but some other thing is the right Simile Thus wee play many times with great truths as children doe with their Babies one while embrace them anone breake them and throw them into the dirt But are there so many waies to heaven as men will make or hast thou power to coine other articles of faith at pleasure or will the Lord beare all this resting and mocking with his truths Two things makes mee feare the Lord will punish us in the Gospell one is our generall barrennesse in life another is our great sicklenesse in matter of truths 2 In conversation many times we hold the truth in unrighteousnesse wee doe not prize the truth and love it nor live according to it with constancy but as the Prophet cryed out how is the beautifull City become an heape so may wee say of many how is their righteous walkings degenerated into an ungodly living their wine is sowred and lamp put out But I will tell you the reasons and causes of all this inconstancy The causes of constancy and apostacy v. g. 1 Men are very ignorant and therefore very inconstant ignorance is the great spunge to sucke in errours as pride is the great Bawd to vent them Chaffe may be tossed any way that which is weak is also light 2 Though their apprehensions be large yet their affections are foule they know truth but love sinne which is contrary to truth Simile now a foule stomacke ever makes an ill head and a secret love of sinne works out the strength of truth in the minde men doe the more easily grow erroneous who first grow irreligious 3 There is an itch of pride Evah and Adam would know more then was fit and therefore lost all that was good you never reade of a proud person but either his life was notoriously tainted or his judgement notably corrupted the greatest errours have fallen from those that have beene most proud and have beene tooke up by those that have beene most ignorant 4 And then also many have Athenian wits they long for novelties though the old wine be best yet their palate must be in the fashion for new there is a sore vanity in a naturall minde that it cannot long fixe on any estate or on any truth 5 A colloging
strength unto them by a constant application of the ordinances partly by hearkning unto some sinfull temptations So that now repentance may become more difficult and unable and godly sorrow can scarce be discerned for that extreame hardnesse of heart and faith can scarce finde the way or make any use of Christ and the promises but the gates of unbeliefe seeme to possesse the soule Yea the feare of God may now not so restraine and awe and the love of God may not so prevaile and excite as they have done in former times Object But you will demand what may be the causes of this dying condition Sol. I conjecture these 1 Simile Some deadly corruption which hath seized upon their spirits if poyson get into the body it works upon the spirits and so weakens and indangers life The people of God are sometimes tasting of poyson they are tampering with unsound doctrines which as they doe infect the judgement so they doe abate their spirituall principles and abilities The Apostle was afraid that he had lost his labour and spent himselfe in vaine to those of Galatia that they were even leaving their hold in Christ and what was the cause of it Surely some false Apostles had leavened them with errour about circumcision and the observation of the law When the judgement is corrupted with any errour then truths are not of that power with the soule where truth looseth in authority there grace will loose in its strength and efficacie 2 Some deadly wound is given unto them you know that a man may dye not onely by a draught of poyson but Simile likewise by the cut of a sword which divides the parts and le ts out the bloud that carries and preserves the life of man There are things which doe fight against the soul 1 Pet. 2. 11. 1 Pet. 2. 11. and not onely fight against it but wound it nay not the soule and conscience onely but likewise our very graces Sinnings doe not onely prove a troublesome wound to the conscience but likewise a killing and dying wound to our graces if any thing in the world extinguisheth or abateth our graces they are our sinnings which are to graces as water to the fire But now even the people of God doe many times hearken to some baser lusts and viler commissions as you know in David and others and when sinne hath got any favour in the judgement or affection it is like a disease which will not off without a manifest breach of health and strength Simile sinne lames our graces 3 Some deadly neglect Simile if the soule grow negligent it will quickly grow dying as you shal see that inordinate abstinence and neglect of food brings a man quickly into a consumption so when the people of God through spirituall pride shall grow carelesse of vitall assistances that they keepe not so close to the word of life nor to the Sacraments of life nor to the great principle of life by an earnest and constant communion in prayer no marvell if they grow dying persons It is with us in respect of God as it is with the plants in respect of the sunne which live or dye flourish or decay upon their conjunction if I may so speake and Grace is not a life and strength it selfe Minuit supra vires alimenti penuria said Fernelius l. 1 de morb causis neerenesse with its heat So our soules yea and our graces live by that conjunction which they have with God if we keepe not to him close and neere but draw off what doe we but draw off from the principle of our being and conservation 4 Inconsiderate toleration of particular evils not a timely expurgation of them Simile You know that if peccanthumours redound in the body and be not considered of and purged out in time they may of ordinary distempers turne into deadly diseases and so it is with particular corruptions admit they be such as wee are pleased favourably to call infirmities or any other sinnes if they be not quickly expelled and reformed they may bring us neere the gates of death one sinne may bring on another or the same sinne may steale unto a strange degree of strength so that a person unawares is languished extreamely and whence comes this not onely from an inconsiderate admission of sinnes but also from an untimely correction of sinne The soule should presently have physicked it selfe with first a right apprehension of the greatnesse of the evill in the beginning secondly speedy humiliation before the Lord thirdly fervent supplication for mercy and more strength fourthly resolute reformation and abandoning of it But the neglect of these hath brought the soule into a spirituall languor and perhaps into a deep consumption of graces 5 Defect of frequent examinations though at our originall and first conviction of sinne and a sinfull condition we are very tender and circumspect and ever and anon feared and overlooked our spirituall conditions whereby we found singular additions to our graces yet after a while after Christians have got over the pangs of the first birth and have procured more peace and comfort as if a gracious soul would thrive of it selfe they are generally apt to keepe on the course of obedience but thinke it superfluous at least not so necessary often to search and view and fannow themselves And what now befals them surely two great evils viz. that the estate and operation and acts of sin are not so strictly eyed secondly that the estate of their graces is not so well knowne and guarded against speciall motions and temptations whereupon it often fals out that the poor soul is reduced to great streights and leannesse the man cannot pray as heretofore nor finde that love to God and Christ as heretofore nor have that delight in the ordinances nor doe that good in society nor receive that profit nor feele that mournfulnesse of spirit as heretofore why hee did let and suffer his spirituall estate to run on at hazards and the lesse searching of heart the lesse strength of grace alwaies 6 Defect of solemne humiliations in extraordinary fasting and prayer Those meanes which beget our graces are likewise ordained to preserve them and as the use of singular meanes confers more power and life to our graces so a cessation in the use of them proves an exceeding decay unto them it is as if you should take away the pillars from the house or the raine from the earth Now this is certaine that extraordinary times of fasting and prayer they have beene blest with power from heaven to make the strongest temptation and corruption to flye no sinne is able to stand before them and so likewise they have been blest with an answer of singular enlargement addition to our spirituall estate oh how cheerfully how tenderfully how much more fully and fruitfully is thy soule inabled after those duties rightly performed but Christians grow very strangers to these solemne duties either totally omitting of them
diligence to walke with God Oh why is it whence is it that now it is not as once it was there is not that connaturalnesse as formerly the word works not on thee as formerly the Sacrament works not on thee as formerly the word of threatning reveales wrath and thou tremblest not the word of promise reveales goodnesse and thou lovest it not fidelity and thou beleevest it not the Sacrament opens the bloud of a Saviour and thou thirstest not thou rejoycest not thou art growne dull under all and bar ren after all thy dead heart argueth that thou art a dying soule 5 The same may be said for our conversation and wayes if they be now dead in respect of sinfulnesse or dead in respect of unprofitablenesse that wee are now become as the Heath that brings forth nothing or as the Briar which brings forth thornes that we turne all religion into a discourse or censure or dispute we can eat and drink and talke and sinne how have the shadowes of death covered us how chill and languishing are our graces turned Well seriously consider of these things you who heare me this day and looke to it that you be not a dying people more fearefull would your condition be then the condition of others for first you have more enlivening meanes then any people on the earth no City like unto you for publike offers or for private opportunities yee are even exalted unto heaven in the abundance and choyce of spirituall helpes and therefore your decayings would have more in the account then other mens the more meanes of strength and life accidentally make dying diseases to be the more deadly 2 Wee cannot but approve your flocking to the word and service of God in season and out of season as if you would take the kingdome of heaven by force if now under so faire a complexion you should be in a consumption that the vitals of godlinesse should slacke and pine away in your hearts and private walkings this dissonancie would be not only shameful to your profession but also uncomfortable to your conscience 2 Againe another way persons may discern whether they be dying and decaying By an observation of the acts or operations of their graces as if they be faint and more inconstant Simile you see that the root is lesse able when but a little fruit appeares on the tree and that the Spring is fallen when the streames scarce runne which yet were wont to flow when graces are scarce active or are uneven in their generall actings surely there is some spirituall languor in thee O Christian thy faith doth not commit things to God as heretofore and thy love is not so setled on Christ as heretofore and thy patience cannot beare in any measure as heretofore and thy sorrow is dry and thy zeale is cooled c. Simile If thy eye cannot see so well but growes darker and thy foot cannot goe so well but growes lamer and thy shoulders cannot beare so well but grow weaker it is an argument that naturall vigour is decaied The same may be said for our spirituall condition if graces exert not themselves in a former vigour c. Note I pray you to observe that graces are given unto us for three ends and uses 1 To be inclining principles to gracious or holy acts 2 To be inlarging principles to pious performances 3 To be cleansing opposing principles of sinful corruptions 1 They are inclining principles to gracious acts the nature of man without grace is like a dead man who hath no disposition to walke but when grace comes into the soule it doth enliven it and inable it and incline or dispose it unto holy operations to minde to will to desire to doe heavenly works as you see in Saint Paul when converted that renewing grace enclined him quite to another way and to other acts to pray to preach Christ c. Now where is that ancient disposition in thee unto good duties whence is that wonderfull unwilling esse and untowardlinesse of spirit in thee how comes it to passe that if thou dost serve the Lord it is as if it were of constraint there is a kinde of aversenesse and hanging backe thou doest not minde him in any measure and his law is not in thy heart 2 Againe they are inlarging principles they do not onely inable a man to good performances for the matter but also for the manner they make us a willing people in the day of our offerings and to delight to doe the will of God and to be glad in going to the house of the Lord. But now there is not that rellish of godlinesse there is not delightfulnesse of service there is not that libertie and alacrity of spirit thou art become a dull and heavy Christian as if there were not that suteablenesse ' twiâ—t thy heart and holy duties thou art growne very slothfull and carelesse and negligent in thy worke 3 Lastly they are cleansing and opposing principles of corruptions therefore compared to water which washeth out the spots and to fire which fetcheth off the rust and as our corrupt flesh is said to lust against the spirit so the renewed spirit is said to lust against the flesh and they are contrary one to the other still in opposition and conflict And so the time hath beene that thou hast found it that grace did humble and cleanse thy heart from the love of sinne and raised tender feare about it and singular hatred and opposition of it yea the very thoughts of sinne were an heavy burden to thee how often by reason of the rebellion in nature hast thou cryed out with Saint Paul O wretched man that I am who shall deliver me c. Is it thus now why is it not thus now is sinne quite subdued or thinkest thou that grace and sinne will ever be at truce nay but why dost thou suffer those contemplative evils to lodge in thy minde or those delightfull imaginations to tickle and invegle thy affections nay how darest thou to be tampering with acts if not sinfull yet doubtfull and as like sins as can be and which occasion sinne yea and sins prevaile much on thee as pride vanitie c. and under all this thy heart smites thee not restraines thee not the time hath beene thou durst not have beene or done this for a world c. Object But if the case be so may some tender conscience reply then I feare my estate is not right for I never had so much adoe with a sinfull nature all my life as of late daies and if the greater power of sinne shewes the more weakened estate of grace I am then the person in a dying condition Sol. To this I answer briefly 1 You must distinguish betwixt the turbulency of sinne and the prevalency of sinne the spirituall condition is not decaying because sinne is more molesting and rebelling but because sinne is more prevailing and leading 2 Betweene sinne in conflict and sinne in subjection
more will that man grieve for sinne the more will he feare to sinne the more will hee hate sinne the more will hee repent of sinne the more carefull will hee be to walke before God the more tender and conscientious will hee grow in duties the more able unto praier and the ordinances and the more successefull under them Therefore deale prudently for thy strengthening Simile when an house is declining we doe not meddle with every rafter and piece of wood no but wee strengthen the pillers and foundation faith is the piller as it were of our graces strengthen it to more apprehension application to more submission to the wil of God to more affiance to more dependance on God through the bloud of Christ and faith will both finde out thy strength and impart it I can doe all things through Christ that strengthens me 2 Love this is another radicall grace not that it brings forth other graces for their habits but onely that it eggeth on other graces to their acts and operations for as holy love is a most active quality in it selfe so it doth make the Christian to be most active it is a doing thing and makes the person to be doing More fully thus 1 There is activity flowing from love grace shall never be idle where the love of God is strong the love of Christ constraines 2 Cor. 5. me saith Saint Paul it is like the vertuous woman in the last of the Proverbs who did set all her handmaids to employment for love will finde duty enough for it is never quiet but in doing the will of God 2 There is diligence It will not set graces to a naked work but to a diligent worke even carefully and diligently to expresse their acts to take all the seasons of holy actings strictly to oppose and resist corruptions neatly to set out duties so as God may have most glory 3 There is delightfulnesse it makes our communion with God pleasant and the works of piety easie to the soule and the more delightfull and easie any acts are the more frequent they grow David loving of the Lord was glad when they said let us goe unto the house of the Lord and he had a desire even to dwell and rest there as the birds did Psal 84. Psal 84. Now put all this together and you shall see that if love be strengthened all our spirituall estate will be strengthened for it makes our graces to be active and doing to be carefull and exact in doing to be delightfull and cheerefull in doing good and in communion with God and all these are admirable meanes to raise and strengthen graces Forasmuch as the more any Christian doth the more hee may by using his spirituall strength he alwaies increaseth it and also wit All know that diligence in acting is a thrifty course the diligent hand makes rich saith Salomon so the diligent Christian is the gaining Christian and that delightfull frequency of acting Simile it is like the twisting of a cord which comes thereby to be the stronger No Christian is so able in the habits of grace as hee who is conscientiously frequent in the practise or exercise of grace 4 Seriously and in good earnest and not slightly and faintly the recovery of a faint soule will never be effected by faint workings Simile gentle physicke is improper for tough diseases you did fall into your decayed estate by remissive operations or actings and thinke you that what was not able to keep up your graces from sinking can now quicken and raise them being greatly sunke If my hands cannot keep a swouning person from falling to the ground can they lift him up being fallen whereas every heavy body the farther it descendeth the heavier it is No no Christian thou deceivest thy selfe to thinke that a few complaints or a few sighes or a few teares or a prayer once in a quarter of a yeere more earnestly pressed will serve the turne I tell thee that thy wounds are deepe and thy diseases are strong thou art deeply revolted from the Lord the very foundations are shaken and battered within thy soule What talkest thou of putting a soft cloth over thy stinking and festred wounds of sinfull corruption thou oughtest to search deeply and to cut off the dead flesh lest the whole be gangrened Take my advise even breake up the fallow ground I meane thy hollow heart search and try it to the utmost not by slight but by deep and full humiliations and supplications make thy peace not by common but by extraordinary performances seeke to renue thy selfe Thy fals have beene great and therefore thy worke must not be slight great sinnings require grand sorrowings and low fallings the more industry for higher risings therefore act thy strengthening part with all thy strength and as it were for thy very life remember that David was in fasting and Peter in bitter teares for their falling and so they rose againe 5 Throughly and to some purpose doe not begin a strengthening worke and then either upon the motions of a lasie heart or a fearefull heart or an unbeleeving heart be discouraged and desist this inconstancy would keepe thee in an everlasting infirmity Simile just as if a Patient should follow the prescription of the Physitian for a day or two but afterwards finding that to be somewhat painefull and troublesome hee will bee bound no longer but then hee fals ill againe So if thou set upon the waies of strengthening and a while thou wilt keepe close to praying and hearing and humbling and reforming but perceiving the workes to be painefull and offensive to thy corrupt heart and too strict to thy licentious heart or the fruits of them to be hopelesse to thy unbeleeving heart I cannot hold out all is in vaine or to little purpose I tell thee that thou doest but play the foole with thy soule set it forward and backward this were to twist and untwist Penelopes threed thou never wilt get any thing by an inconstant and weary spirit But this must thou doe if thou wouldest recover thy strength indeed thou must never admit of interruptions thou must never break off thy renewing worke till thou hast got to thy former station in grace againe The worke must bee a daily worke a constant going on in mourning praying c. till thou hast got thy tender conscience againe till thou hast gotten thy broken heart againe till thou hast got thy more willingly and cheerefully obedient heart againe till thou hast recovered thy first love and canst doe thy first works againe Object It is true thou shalt meet with many temptations from Satan with many contrary suggestions from thine owne spirit and with many discouragements from the world and it is true also that thy doings may not at every time equall or be like to it selfe thou mayest feele thy physicke at one time to worke better then at another sometimes thou mayest doe thy strengthening worke with more strength sometimes with
or slubberlie performance of them and therefore they get not that strength over spirituall corruptions nor that fruitfull supply to their graces and consequently slip into dangerous languishings and decayings 7 Inactivity in our places and relations is another cause of spirituall languishing and decaying Simile A lazy Christian will quickly prove a dying Christian the Physitians doe observe that as too violent exercise overthroweth health so likewise too much rest may cause extreame sicknesse because therein the superfluous humours are not carried or breathed away and the spirits and naturall heat are not stirred up to performe their proper functions It is even so with Christians in respect of their graces if they let them lye still and dead they will quickly grow weake and dying though their life be an implanted by an operation of Gods spirit yet it is preserved by an operation of our spirits therfore grace is compared to fire which must be stirred up and blowne He who will not use grace will quickly lose it or decay in it But Christians many times imploy not their graces they do not any good with them they doe not stir up their hearts to beleeve to lay hold on God to call upon him to walke before him they doe not lay their knowledge their zeale their love c. in their particular relations but live together and do no good together meet together and provoke not one another unto further holinesse 8 Lastly all perturbations or excesse in passions cause a languishing V. Fernel l 1. de morb causis cap 18 p. 198. and therefore they observe in nature that immoderate feare or griefe or anger or joy or agony which consists of anger and feare or desire or care all these or any of these by their immoderation doe checke the spirit naturall heat immarcescere spiritus calorem and consequently diminish health and strength And surely so it is in the spirituall condition all inordinate affections are the empayrers of grace whether it bee desires of the world or delights in it or fears of men or griefe for losses c. but I cannot now inlarge Vse I now come to the application of this point which shall be in the first place to reflect upon our owne hearts to see in what condition our spirituall condition is whether we be not Sardians yea or not either having a name onely but are totally dead or if we doe live whether that life of ours be not growne so weake that wee are almost dying Reasons to move you to search your hearts in this particular are these 1 Many among you who Three things professe and have a name and I hope the truth also of grace doe not get on you doe not make progresse you have not advanced your selves in your spirituall condition Though the Lord hath given you plentifull and rich meanes yet what you were many yeers agoe the same you are now a man may say of you as we doe of our friends whom wee see perhaps once in ten yeeres that they looke and are just as wee found and left them then So many of you after many yeeres preaching and hearing are just as you were have not attained to any further perfection in holinesse Now it is an ill symptome this for a staying heart is seldome otherwise then a decaying heart Creation though perfect at once yet it is not so with sanctification the old saying is Non progredi est regredi grace is either getting or losing Simile like a river either fuller or lesser or like an oake growing or dying 2 Many persons expresse palpable decayings all who know them can see and say how strangely they are altered they are scarcely knowne now to be Christians but by the judgement of the most favourable charity who formerly have beene very forward even to exemplarity The judgements of men are so altered with fond opinions their strictnesse of conversation is so strangely slack'd into that which they themselves were wont to call a licentiousnesse of walking there is such a dumbnesse growne in their families and withall there is such a chilnesse come upon their affections oh where is that thy former zeale and love and joy and pitty and brokennesse of heart and flames for Christ and desires of strength and assurance and circumspection to please thy God 3 Though we be not dead Christians yet if we be dying Christians it makes our condition very evill and very sad 1 Very evill no man can Evill 1 Causally decay in good but by something that is bad it is alwaies some sinfull evill which makes us to wither in spirituall good And then it is a thing very 2 Formally evill in it selfe if it be a sinne not to thrive in grace it must be a greater sinne to be dying in grace And then it occasions much 3 Eventually sinne for it were a wonder to see a man dying in grace and not withall living in sinne however beleeve it that sinnes will live the more strongly in thee by how much the more weakely grace doth live in thee when naturall heat growes low then doe diseases multiply and grow high if that which should keep downe sinne be kept downe by sinning how exceedingly sinfull maiest thou prove 2 Very sad the Christian condition is excessively perplexed and prejudiced by it v. gr 1 There is an extenuation of 7 Effects of it our chiefest excellencies Simile our gold is now clipt and washed Beloved we have not more reall excellencies here on earth then gracious and holy qualities If the naked soule be more worth then a whole world what is grace the which highly elevates and advanceth the soule But even our graces in a decaying condition are droop ing and pining for a man to have a finger withering is nothing to that as to have his heart consuming to behold a candle put out what is that to behold the Sunne growing dim or purblind When graces decay then that To lose an house a friend c. but which is as the heart to the members or as the Sunne to the earth or as the soule to the body a vitall spring decayeth as she said about the taking away of the Arke that we may say of diminution in grace Now the glory is departing from Israel now thy honour is lying in the dust the lesse good thou growest the more vile thou becommest it is as if thy faire hand should become leprous or thy sunne set at noon day 2 It is a depression of our heavenly strength when Sampsons haire was off he was then as other men he lost his haire and lost his strength too Simile When the fountaines are low and roots weake then the streames prove thinne and branches grow almost fruitlesse for these are the principles of being and of assistance unto them Our graces are a kinde of Springs to our gracious abilities when we be lesse good we shall alwaies doe the lesse good and the more evill Thy wheels
every sinne Therefore take heed of all sinning especially of those against knowledge and conscience these are peccata vulnerantia divastantia wounding and wasting sinnes The tender heart and the upright these are the living and the lively hearts 7 I might adde that we must apply our selves to a living Christ and to living ordinances c. but these alledged rules shall suffice for this time Object But suppose wee are in a dying condition what meanes now Sol. 1 Finde out the speciall diseases or causes of thy decaying in what grace most and by what meanes and waies and acts 2 Be lowly humbled that thou hast so humbled and abased thy glory Thou shouldest grieve exceedingly that by thy great decayings God hath been so much dishonoured his spirit grieved religion shamed conscience wounded and grace impaired 3 Then use the meanes prescribed here in the Text strengthen the things which remaine that are ready to dye whence wee come to the next proposition viz. Doct. That spirituals if languishing and dying are to be strengthened For the understanding of this assertion premise with mee a few particulars 1 That there is a difference betwixt the Implantation Perfecting Strengthening of holy principles The Implantation of them is nothing but their free and effectuall communication unto a person from Gods holy spirit his hand alone sets all these heavenly plants and from his sole goodnesse and power are all those starres those shining and beautifull stars created in our soules Perfecting of holy principles is nothing but a successive addition unto grace received a rising or sprouting of those plants a going on from a weaker to a stronger degree The strengthening of them differs from both for it is not a new creation of holy principles but a restauration of them and so it differs from grace implanted and though it be an addition to grace received yet this addition is not to grace as meerely weake but properly to grace as weakened and so it differs from the perfecting of holy principles 2 The strengthening of decaying principles or habits of grace it is a spirituall and proportionable reparation of them unto their former liberty and ability and efficacie It is not a meere sustaining of them in genere gratiarum or in esse vitali that they shall not quite extinguish Simile as when a house is onely so kept that it fals not to the ground this is not sufficient to sustaining for graces may be strengthened as radicall habits when yet they may be pining in their vigour and remitted in their measure and graduals But strengthening of grace imports addition as well as sustentation Simile like recovery which is health in some measure comming and rising againe Nor is all regaining sufficient unlesse it be proportionable to the estate of grace when it began to decay sink when the decayed Christian recovers againe unto that ancient pitch of heavenly power and inclination and unto his old liberty of holy acts whether inward in the minde will and affection or outward in his open and visible duties now hath he rightly strengthened himselfe It is true that before he fully recovers that equall pitch hee may be said to strengthen his graces by way of disposition but punctually by way of habit the strengthening implyes a new equality as it were to the latitude of his former condition 3 There is a threefold strengthening of decaying principles A threefold strength of holinesse 1 One is by way of authority and plaine causality this strengthening is the worke of the spirit of Christ Iesus for as he onely is life to a dead man so he onely is medicine to a sicke soule his bloud is the onely comforting medicine to a troubled conscience and his spirit is the onely strengthening medicine to a decayed Christian It is he who must set us upon our legs againe and who must make our withered branches to flourish againe Now Christ Iesus doth Christ strengthens three waies strengthen the languished Christian as I suppose three waies 1 Excitando by awakening him out of his drowsie and deadly sleepe like those to Ionah what meanest thou O sleeper arise so doth Iesus Christ awaken the decaying Christian partly per sermonem sonantem by the powerfull knocking 's of the word which will not let him rest thus but charge on him all the wrath of God and the withdrawments of his love if hee will continue thus Partly per sermonem tonantem by some singular afflictions and neere corrections scourging of him in some singular outward mercies that hee may see his spirituall losses in temporary ones Partly per sermonem pulsantem by his owne spirit clearing the eyes of his understanding to open and reflect and consider on the decayed condition as also by exciting the conscience bitterly to accuse and judge him for this reciduation and witherings with much torment feare and shame 2 Adjuvando by conferring Alvarez de aux Gr. disp 88. p. 698. on him actuall and efficacious strength specialem concursumro bur actuale whereby his will resolves to forsake those courses of death and to turne backe againe into the pathes of lite and is also inabled by that helping grace both to bewaile its former decayings and also earnestly and constantly to supplicate the throne of grace and mercy for pardon and for strength to recover 3 Renovando by a daily infusing in the use of meanes such new measures and degrees of holinesse untill the decayed Christian recovers his former ability and vigour shaking off his corruptions and attaining unto that strength of holy understanding faith will love desire feare care obedience as heretofore 2 Another is by way of ministery and office this concerns the Pastors of flockes who should consider the estate of their sheepe and if they finde any to wander to reduce them into the way of truth if any to be weake to beare them up in their armes with comfort if any to be pining and decaying to stirre them up by holy reproofes and pious counsels and directions for all the waies of a speedy and safe recovery and many interpreters thinke this the principall strengthening meant and intended in this place 3 A third by way of personal duty and so the decaying Christian strengthens himself when being awakened and excited and assisted by the Spirit of Christ he applies himselfe unto and continueth in the use of all holy and raising meanes whether private or publicke or both untill God againe strengthens what he hath wrought in him This strengthening is partly Privative in the expulsion of those diseases and occasions which have impaired the spirituall condition Positive in a continuall succouring of the spirituall condition till it recovers to its ancient degree and station Quest But why must the spirituall condition be thus strengthened Reasons hereof are many Sol. 1 Spirituall decaies are exceeding losses therefore to be repaired and strengthened they are a losse In that which is our excellency holinesse is the glory of a
God and the dignity of a Christian it is holinesse which makes thee to differ from men more then reason makes thee to differ from beasts If with him in the Gospell thou shouldest lose thy sheep or with her in the Gospel thou shouldest lose thy groat thou wouldest seeke to recover them how much more when thy crowne is losing c. In that which is our safety graces are not onely ornamenta beautifull garments but munimenta powerfull weapons thou losest thy weapons in the very field before thine enemies if thou losest thy spirituals and makest thy selfe naked so that any temptation may insult over thee and wound thee Simile at least thou canst not so well wield and use thy weapons a broken arme what can it doe especially with a dull weapon against strong and skilfull adversaries In that which is our serenity the weakened grace and the wounded conscience still goe together or if not then it is the dying grace and the dead conscience which is farre worse then the other In that which is our felicity ah unhappy Christian who when thy bow abode in strength couldest see a loving God enjoy a gracious Father couldest speake to him much and heare from him much but now hast changed thy confidence into feares thy sunne into darkenesse thy communion into strangenesse thy glory into shame 2 Who knowes what the end will be if thou strengthen not thy decaying graces The Lord knowes how farre thou maiest fall if thou wilt not thinke of rising Thou seest how poore a crop of duties comes from thy decaying graces thou feelest thy affections almost gone thou apprehendest not only a weaknesse but a wearinesse in holy services thou findest thy appetite gone from the word thou knowest thy neglect of many a Sacrament thou canst not but observe a vanity to arise in thy minde in stead of heavenly purity and a more delightfull consociation with vaine and idle persons then with solid and fruitfull Christians Yea and since thy graces have beene weakened easie temptations have beene very likely if not altogether effectuall to insnare thee to great transgressions from many omissions thou art now ready for great commissions Simile so that like a stone running downe a hill or a man carried further and further into the sea thou doest indanger what in thee lies the very soule and salvation of thy selfe and the love of God is it not setting are not his frowns rising And here will be work now made for that miserable soule of thine which hath so farre gone from home and is departed from thy fathers house 3 We are bound to keep our graces in repaire and more then so orgo we are not to rest in a decaying estate but to recover c. Simile As the Tenant who takes an house is bound to keepe it in repaire that it may be habitable against winde and weather so must we keepe up the graces given unto us and not let them sinke at all Nay more then so wee are bound against not onely decayings but against meere standings wee must proceed from faith to faith we must perfect holinesse in the feare of God we must grow in the love and knowledge of our Lord Iesus we must abound in all the fruits of righteousnesse we must use and increase our talents it will not be an answer of proofe to retaine our naked talent and say Master there is thine own The first use of this point shall bee to stirre us up to the Vse practise of this duty I will not spend time to demonstrate that we need strengthening I may speake my conscience with grief that generally we are a decaying people in the powers of godlinesse and flames of holy affections yea our own consciences secretly testifie against us this day that so it is yea the judgements of God the fire of his wrath which begins to burn and flye abroad in this City yet againe testifies as much and therefore my exhortation to us all is that we wisely consider of our dyings and decayings ah if the Plague should breake into our dwellings and take us away in our decayed estates a tormenting sore and a tormenting conscience a dying spirit and a dying body both at once the Lord knowes the wofulnesse of such a condition There are onely three things which I shall commend unto you for the application of this viz. 1 The motives to excite us 2 The meanes to perform it Three things 3 The manner of doing it 1 The motives To excite us to strengthen our spirituall condition shall Seven disadvantages be drawne from the disadvantages in a weakned the advantages of a strengthened conditiō 1 In respect of duties the Christian is to be Gods workman he is the servant of the Lord who imposeth on him not a few but many workes not easie but many times difficult workers not for a while but constant workes such duties that a little knowledge wil not serve the turn nor a little wisdom nor a little faith nor a little patience c. some of these duties are active some passive some respecting his general some his particular calling some of relation to God some to man some to himselfe Now the weakened Christian hee is no body to the strengthened Christian for duties for every man is as his strength is and our actions for the course of them are as the ability of the soule is from whence they come The weakened Christian comes very short of the other both for His adaptation of spirit unto duty there is not that connaturalnesse if I may so speake of his spirit to spirituall offices duties come hardly from him Simile like a rusty key to open a doore hee doth his worke with a more indisposed spirit not freely but like a sickeman he goes very little and is quickly weary and poorely not fully whereas the strengthened Christians duties flow from him as from an easie principle and lively and quicke cause His adequation of duty to the rule He doth not minde the rule of holy actions so much nor doth hee proportion his workes to the commands God may command much more then he doth for ordinarily the decayed Christian is guilty of many omissions Hee failes wonderfully oft-times in passing over the duty of prayer or reading or hearing c. But the strengthened Christian he is for all duties difficult as well as easie private as well as publique though hee cannot intensively answer the rule for duty yet extensively hee doth knowingly and willingly hee omits no duty His affective cooperation with duty hee doth duty but without such co-working affections more formally he doth pray and heare perhaps but it is coldly and sleepily it is not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as if it were some indifferent worke he acts with a carelesse and indifferent spirit His eye is not so full on Gods glory nor is his heart so warme in prayer c. His coles of fire burne in a cold hearth He is not
lesse sometimes with more liberty of spirit sometimes with lesse sometimes with more comfort sometime with lesse Sol. Yet let nothing discourage thee or take off thy spirit from the worke but follow on to know the Lord and his strength against all temptations against all suggestions against all discouragements against all thine owne feares and feelings and inequality of operations yet give not over but Keep up thy services still retain frequent communion with God still be begging still for the strength of Iesus Christ to raise thee heare still use the prescriptions till health comes thou art in the way and must not rest till thou hast obtained If thou breakest off before thou hast regained thy strength thou wilt fall backe againe and also lose all thy new endeavours for thy recovery in grace Thus much for the second proposition I proceed now to the third of which I can but give a touch lest I be hindred in the prosecution of the matter in the next verse I have not found thy works perfect c. That the estate though visibly Thirdly faire to the eyes of men yet it may be really imperfect in the eyes of God Amongst the Churches Sardis had a name that it lived but with God it had not that name and estimation Wee Christians have the judgement of charity but God hath the judgement of infallibility we looke onely on the skin and surface of actions but God looks into the hearts and spirits of persons wee judge of the heart by the actions but God judgeth of our estates by the heart Now the outward acts upon severall arguments and for severall ends and inducements may be extreamely different from the inward habit and disposition Persons for their credits sake and for their peculiar advantages may draw out acts naturally good when yet their spirits stand not right either for principles or ends of those acts so that notwithstanding al their profession their estate may bee imperfect before God partly For the frame and constitution of soule For the vigour and fulnesse of acting For the scope and intentions in performing For the mixtures in matters of faith or conversation But I cannot now inlarge in this singular affection Vse 1 Onely it may teach us above all to looke unto our spirituals as they abide in and flow from our hearts and soules upon which principally the Lord lookes he searcheth the hearts and reynes and approveth the actings of the heart more then of the hand and therefore wee reade that he had first respect unto Abel and then unto his offering 2 To study Gods approbation more than mans it is not sufficient nor safe that either wee alone judge our estates to bee good or that men judge them to be so unlesse the Lord findes them to be so every Christian is that as God judgeth him to be and he stands or fals according to this righteous judgement of the al-seeing and al-knowing God And so I take leave of that verse and proceed to the next Remember therefore how thou Revel 3. 3. hast received and heard and hold fast and repent In these words you have the other branches of the spirits speciall directions to the Church of Sardis which are three viz. 1 Remembrance remember Three branches therefore how thou hast received and heard 2 Persistence and hold fast 3 Renewed repentance and repent Briefly to open the words Remember sometimes the word is taken for the act of a particular faculty of the rationall soule which is called by the Philosophers Reminiscentia and then it is the calling backe of a thing or object formerly knowne and laid up in the memory Sometimes it is taken for the act of serious consideration appertaining to the judicious faculty of the soule wherein apprehended truths are well weighed throughly thought on or considered of in both respects I conjecture it may bee taken in this place How some reade that word rather thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what remember i. call to minde and consider what thou hast received and heard as if it were a word declaring the matter but rather in this place it imports the manner and therefore it is well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How noting the manner how Christ taught and prescribed them at the first and also the manner how they embraced those holy rules of his for doctrine conversation Thou hast received and heard that is assented unto and embraced those truths and directions of Christ where is expressed first their ancient subjection or embracing of the doctrine of Christ received and secondly the meanes or way thereof viz. by hearing and heard I cannot possibly with any profit insist on all the observables out of these and the other words considering that little part of time which remaines for me to worke amongst you only I will point at three singular propositions viz. 1 That holy truths once received Three propositions are often to be remembred and thought on Remember c. 2 That acceptance of truths is not enough but Christians must adde thereto a persistence in truths hold fast 3 That renewed repentance is required of Christians as well as initiall and repent You see that all these propositions naturally flow from the text and are very proper for us and for the occasion upon which they are handled I begin with the first of them viz. Doct. That holy truths once received are often to be remembred and thought on There are three things which should fall into a frequent consideration 1 Our former sinnes and this will keepe us humble 2 Gods former mercies and this will make us thankfull 3 Received truths and this will make us dutifull and fruitfull The Iewes were to binde them as frontlets between their eyes Deut. 6. 8. to which Salomon alludes in Pro. 6. 21. binde Deut. 6. 8. Pro. 6. 21. them continually upon thy heart and tye them about thy necke and Eccles 12. 11. they are to be as nailes Eccl. 12. 11. fastened Looke on David and this was his practise Psal 119. Psal 119 15. I will meditate in thy statutes there once then reade verse 23. thy servant did meditate in thy statutes there is the second time but then reade verse 48. I will meditate in thy statutes there is the third time what speake I of once or twice or thrice see him in verse 97. Oh how I love thy law it is my meditation all the day The Apostles are frequent in their exhortations to this purpose to remember to lay up to keepe in minde not to forget the holy doctrines delivered by them nay and Christ pressed the same also upon themselves upon many occasions But for the cleere opening of this proposition premise with me these particulars 1 The frequent remembring of former truths must be a remembrance by way of subiection and not by way of contradiction we must not remember them and question them much lesse abuse and pervert them least of all oppose
slavishnesse many give up their soules and faith to the religion of others and like waxe are still fashioned to the opinions of great persons they are afraid of their displeasures and therefore even in points of religion will dance after their pipe 6 A sordid and eminent love of the world for which Demas forsooke Christ and Iudas sold his Master and Hymeneus made shipwracke of faith the unsatisfiable slave to the world will never be a faithfull servant to truth hee who hath already pawnd his soule will with as much ease sell off the truth Spira for its sake abjured the truth but ventured the losse of it and himselfe too 7 Many men are licentious and therefore unstedfast corrupt doctrines give more scope then the true and heavenly wee are apt to beleeve that soonest which pleaseth us most erroneous points are more for pleasure and divine truths are more for strictnesse and Simile therefore as those Grecians if I forget not the story gave up their weapons to enjoy their sports so many give up the truth to enjoy their easie and loose kinde of walking Vse 2 But for you I hope better things though I thus speake hitherto you have heard the good truths and waies of God and have held them fast I have not found you as other people of so unsetled and inconstant spirits And therefore as Christ said to the Church of Thyatira the same I will presume to say unto you Revel 2. 24. 25. I will Rev. 2. 24. 25. put upon you no other burden but that which ye have already holdfast what need I urge this with many motives 1 If it be truth why should it Motives be left is errour better then truth then should darkenesse be better then light 2 Can you better your estates by leaving of truths when the divels fell from truth they fell from heaven when Adam fell from truth hee fell from Paradise 3 Will not the truth keepe you if you keepe the truth as the ship doth the Pilot who keepeth it truth will keepe thy soule and graces together thy soule and Christ together thy soule and comfort together thy soule and prosperity together therefore it is called the girdle of truth because as a girdle it holds all together Thou partest with strength with joy with safety with blessing with happinesse if thou part with truth 4 The reward is sure if thou be faithfull not a meane reward but that of life even a crowne of life Rev. 2. 10. Rev. 2. 10. Rules Now that you may for ever hold fast divine truths take these rules or directions 1 Lay a solid foundation in distinct knowledge of them confused braines cause unsetled hearts rest not in Pilates demand what is truth nor in the Israelites hovering betwixt two opinions nor in that grosse salary of religion to take up truth upon trust for any man sake whatsoever were he the sharpest Ieremiah or the learnedst Paul or the comfortablest Barnabas be not satisfied this is truth because this that man saith but as the honourable Beraeans searched the Scriptures about the things which even Saint Paul himselfe delivered so doe you prove all things saith the Apostle receive truth upon an evidence of truth if the first truth which is the word of God and the rule and compasse will not approve it it is errour and not truth Object Yea but how may wee know truths for there are many religions and many opinions obtruded to the world the truth of which cannot so or sily be discerned Sol. I answer that true doctrine may be discerned from false doctrines 1 by the unity of them unum verum convertuntur truth is one or none there is but one way saith Aristotle to hit the marke but many waies to misse it errour is manifold and divers Simile like the image which Nebuchadnezzar saw mixt of gold and clay and as Aristotle speakes of Vices that they are contrary both to vertues and themselves so erroneous doctrines are opposite to truth and to themselves Simile there is no errour but is like a lyer apt to forget and wound it selfe but truth is single like Christs garment undivided as there is but one Christ so but one faith 2 The purity of them all false doctrine like treacherous physicke gives ease Simile or like a whore much in beauty when false in honesty what it wants in verity it makes up in liberty like ill wares which therefore have the larger allowances the doctrine which is unsound generally is licentious as is evident in the Mahometan or Popish tenents But truth is holy in it selfe and to us teaching it within the heart and ordering it in the life It is an adversary to sin because all sin is an adversary unto God 3 The efficacy of them usually corrupt doctrines adde to our notions but meddle not with our corruptions they swell us but doe not edifie us they are pils which onely worke upon the braine they neither bring true grace or sound peace with them onely this Satan makes the erroneous very violent that thereby they may thinke themselves in the right But the doctrine which is true is strong it is heavenly in its nature and mighty in its operation comes from God and brings to God makes the bad good and the good better there is no such salve to heale a corrupt heart nor balme to refresh a troubled conscience as truth 4 The antiquity of them errour is but the shadow and ape of truth the saying is id demúm verissimum quod antiquissimum Truth is the first borne for God spake it before the divell spake the other errors may be old but truth saw the light before them the whole farrago of corrupt doctrines amongst the Papists for transubstantiation invocation of Saints prayers for the dead merit supremacy their originals were of yesterday though they boast antiquity yet they dare not stand to the triall of Christ and his Apostles who must decide all truths 5 The simplicity of them errours came in by the Serpent at the first and are much of its nature full of windings and turnings all corrupt doctrines are deceiveable and subtile how many arts were fained by Arrius and the Arrian Bishops to bring in their damnable errour what forging of lyes and odious accusations of Athanasius that he was dishonest with a woman and cut off a mans hand as Eusebius relates and so the Iesuites about Calvin and Luther and Melancthon and Beza c. and so for the establishing of the Councell of Trent the Popes Cloke-bags were weekely filled with devices and carriages Yea and observe the very Papists at this day how deceiveably confident they are that al◠antiquity and testimony is on their side when either it is a packe of their owne writers onely or other authors which they have forged or else antiquity miserably lanced and cut and interlaced by their Index expurgatorius yea and I pray God that many of the opinions in this City be
them You see how many worthy and faithfull Ministers God hath taken away of late by death and shall the present Prophets live for ever O then in your day and time hearken regard repent beleeve live and thrive under holy and faithfull Ministers make more use of their doctrines of their rules of their counsels of their comforts of their experience and prayers the night will come when neither we nor you must worke any longer 4 Study the grounds and principles of religion better first lay good foundations and then build on them errours in the entrance weaken all in the progresse Take paines to know what that good and acceptable will of the Lord is a well bottomed Christian is like a well-bottomed vessell at sea which can ride out in all weathers no Christian stands so fast or thrives so well as the well grounded Christian 5 Be rather an agent then a disputant in religion the vanity of wit is to argue much but the sincerity of the heart is to doe much for doubtfull points and subtile novelties let others beat them and serve them and in the meane while pray thou much that thou mayest obey the truths which thou kno west In speculatives be wise to sobriety in practicals be as good as thou canst it is not the wittiest scholler but the truest Christian who shall goe to heaven 6 Be lesse formall and more fruitfull know that as we must be brought to an account for every word which we speake so much more for every word that God speakes Meere godlinesse is not enough under constant and great meanes of grace God expects much when he gives much if it doth not utterly cast thee yet it must excessively trouble thee to be thin in bearing when God hath been large in sowing 7 Let all Christians bee of more fruitfull hearts and charitable spirits one towards another There are treacherous and malitious hearts enough in the world thou needest not to helpe the divell to be an accuser of the brethren It is a sad thing when one Christian can hardly trust another and that they who should pitty and heale infirmities are yet inventers of lies and obloquies these are the wounds which my friends gave me said the Church in the Canticles If thy fellow Christian doe faile rather compassionate and succour him then hate and reproach him thou shalt never establish thy graces or name upon the ruines and scandals of another man if thou be a strong Christian be more tender if weake be more silent the strong should beare the infirmities of the weake and the weake should hearken to the directions of the strong your graces are strong and safety surer by love then by division therefore be of one minde and live in peace let brotherly love continue 8 Minde death often and prepare for it betimes hee who is a stranger to dying thoughts is ordinarily a stranger to a godly life thou wouldest hasten and better thy worke if thou didst more looke backe on thy life and more forward on thy death 9 Be diligent in your particular places the idle body can hardly hold a good soule that man is in danger who is all for heaven or all for earth both our callings must be regarded 10 Be much in praier the Christian usually gets the greatest blessings on his knees God is much with him in grace who is most with God in praier And pray not for your selves onely but for others and as for others so for me as Saint Paul desired of the Ephesians c. 6. 19. that utterance may be given unto mee that I may open my mouth boldly to make knowne the mystery of the Gospell that therein v. 20. I may speake as I ought to speake and so as the same Apostle in his ultimum vale said to those Ephesians the same I say unto you Brethren I commend you unto God and to the word of his grace which is able to build you up and to give you an inheritance amongst all them which are sanctified FINIS The Table A ACtivity of love to set on graces p 144 Affections are many times dying p. 11. 45 Ardency of affections an exceeding helpe 1 to the remembrance of truths taught 2 to the holding fast of the truth p 198. 213 The different carriage of a weakened and a strengthened Christian under afflictions p 111 The application of Christ the ordinances and other meanes helpefull against decaying p 72. 98. 131 Apostasie from the truth seven causes of it p 272 Gods approbation to be studied p 158 A distinct apprehension of truths needfull to the remembrance of truths p 200 C CAuses of a dying condition p 16 Christ strengthens a languishing Christian three waies p 79 Comforts attend Christians and when p 40 Communion with God and its kindes p 38. 39 Conference about truths taught usefull p 201 Conscience to be joyned with science p 250 Conscience wounded and vexed p. 16. 40 Corruptions have a decaying power p 16 Considerations of a mans condition is necessary p 121 A dying conversation p. 10. 50 Truths taught to be kept in a mans conversation p 215 Lively consociation what p 135 D DAmping of communion with God p 38 Depression of heavenly strength p 36 Delight taken in godly company p 108 Delightfulnesse in love p 145 Diligence in love ibid. True doctrines discovered from false in seven things p 240 Seven disadvantages in a weakened condition p 92 Desertion a consequent of decaying p 40 A dying disposition opened p 8 Christians are dying in seven respects p 10 Dying in duties how knowne p 44 53 E EXamination neglected the evill of it p 22. 23 Excesse in passion dangerous p 28 Excellency hath two things in it p 217 Expressions of grace 1 passionate 2 deliberate p 63 Extenuatiōs of excellencies by decayings p 34 Truths are to be embraced p 248 F FAintnesse in acts of religion p 53 Faith a radicall and strengthening grace p 14. 142 Forgetfulnesse of the word evill and hurtfull p 190 Formality to be checked p 69 G MEn may decay in gifts and graces and how p 13 14 Graces given to men for three ends p 54 Graces are inclining inlarging and cleansing principles p 55 56 57 Graces bestowed are to be kept in repaire p 88 Graces diffused and graces imployed how to be understood p 64 H HEaring not enough for a Christian p 187 A plaine and a pliable heart p 132 Helpes first to remember secondly to hold fast truths p 198. 238 Hold fast the truth p 210 Divine truths a Christians heritage p 219 Humbling under decayings p 67 Deep humiliation a meanes to strengthen a decayed Christian p 123 I IEalousie and three things arising from it p 70 Inconstancy and its causes p 232 Implantation of holy principles what it is p 74 Interruption in duties p 64 Decaies in judgement p 12 The imperfection of our estate before God p 157 Truths held fast in judgement p 211 L THree things in love furthering duties p 144 145 Loyall affection to the truth p 299 Ten legacies p 253 M MEditation an helpe to memory p 199 Meanes to keepe up graces p 67 Meanes to recover out of a dying condition p 73 Meanes of strengthening p 121 N NEglect and its danger p 19 O COnstant operation what p 200 Opposition against dying causes p 137 Ordinances and three things about them 97 P THree sorts of people living under the meanes p 7 Perfection and a striving unto it p 68 Perfecting of holy principles p 75 Persistance in holy truths p 202 Practise a keeper of truths p 202 Practicall remembrance what it is p 167 Practicall truths what they are p 175 Preparation to the ordinances p 97 Physicking the soule what p 22 Dying in profession what p 10 Truth is held by profession p 214 R REasons for the strengthening of a spirituall condition p 84 Reasons to hold fast divine truths p 216 Active reformation what p 128 Truths taught are to be remembred p 163 The nature sorts waies causes and meanes of rememembrance p 160. to 202 Resistance of sinne p 102 Rising of graces p 110 Solid resolutions p 125 Resolution to cleave to the truth p 249 Revolting from doctrine p 228. and in conversation 231 S SIlence in heaven what and when p 41 Sin and a Christian in sinning p 60 61 Seriousnesse in society p 71 Standing at a stay p 70 Strengthening of spirituals under decayes p 74. 78. 83 Supplication must be ardent p 129 Suspition of a mans owne condition p 42 Sen siblenesse and spiritualnesse not equall p 62 T TImes of spirituall troubles p 41 Truths add their sorts p 175 205 206 Divine truths is Gods trust p 220 Three things about a trust p 221 Z A Case resolved about decayings in zeale p 62 FINIS Errata PAge 8. line 16. for a reade secondly p. 147. l. 3. for wit r. we all know c. p. 221. l. 4. for instructed r. intrusted Octob. 22. 1639. Imprimatur IOH. HANSLEY