questioned for hypocrisie Philadelphia the sixth of them is commended for fidelity and Laodicea the last of them is condemned for neutrality or indifferency In this Epistle to Sardis you have 1 An inscription 1. To whom unto the Angell of the Church in Sardis 2 From whom He that hath the seven spirits Christ who hath manifold abundance of spirituall gifts and graces in his owne disposing and imparts them by his spirit 2 A description of that Angell and Church what they were 1 In semblance Thou hast a name that thou livest q. d. so thou boastest and so others imagine that thou an furnished with vitals for doctrine and discipline 2 In substance but thou art dead q. d. there is no such matter thy Gold is but Tinne and thy piety but formality the powers of truth and grace were extremely fainting languishing and as it were expiring 3 A direction of them what to doe the which direction is 1 Generall Be watchfull or awake no reformation without diligent and serious consideration 2 Speciall where 1 The matter of it Strengthen the things which remaine that are ready to dye 2 The equity of it for I have not found thy works perfect before God 3 The manner of performance of this direction expressed in two particulars 1 In remembrance of the good truths or rather of the manner how they once received and heard them amplified with a speciall exhortation to hold them fast 2 In repentance of all evill especially of their hypocrisie and languor And repent The matter is so large which might be insisted on as that I know not well where to pitch I shall onely be able as reapers doe in the full field to cut down many particulars and leave the binding of them up to some one more skilfull harvest man take them thus 1 That people living under evangelicall teaching may yet be but in a decaying and dying condition the things that be ready to dye 2 That spirituals are to be succoured and strengthened if once they grow languishing and dying strengthen the things that c. 3 That the estate though visibly faire to the eyes of men yet it may be really imperfect in the eyes of God I have not found thy works perfect before God 4 A right remembrance and retention of originall truths are the way to revive a dying christian to fetch him againe Remember therefore c. 6 Spirituall decayings doe require spirituall repentings and repent I begin with the first of these viz. Doct. That people living under evangelicall teaching may yet be but in a dying condition for the opening of this assertion premise with me these particulars Three things premised 1 There are three sorts of people who may live under the preaching of the word 1 Some manifestly prophane who are starke dead there is neither the substance nor the semblance of any heavenly life in them 2 Others are cunningly hypocriticall whose leafe of profession seemes to live but secret core of corruption convinceth that they are dead 3 A third sort is of such as are vitally good there is a spirituall life truely implanted in them and a profession in some measure answerable thereunto The proposition I understand even of this latter sort that even these may be in a dying condition a This dying disposition properly consists in a manifest decay of spirituall principles for looke as when a man is dying in a naturall way the vitall principles of Calidum and Humidum are notoriously impaired so when a Christian is dying in a spirituall way those principles of heavenly life within him are exceedingly sinking and failing and decaying there is not that strength nor that activity nor that assiduity in the spirit or heart of man as formerly Simile but he works man as formerly but he works weakely like a dying pulse and cum laesis facultatibus as a man goes with lame legges and a sickly body so he walkes with wounded principles and a languishing pining soule 3 But if you will have the point in a more ample manner then know that a Christian may be dying partly 1 In profession his very A Christian may be dying in seven things leaves may wither that visible forwardnesse of zeale and diligence that wonted presence of his at the ordinances they may admit of an extreme sluggishnesse and remissenesse he may grow a stranger to God 2 In conversation His hand may shrivell and disflourish that former association of himselfe with the people of God may now be no delight and profitable discourses of heaven and of holinesse may now be much laid aside there may now drop no such waters from his fountaine and very little good from his society his candle may burne darkely and with a very imperfect and loosing light 3 In affection that flame of love and sea of desires and Eden of delight may like a great fire be reduced to a few coales and cinders Christ puts the Ephesians in minde of their first love that it was left Revelat. 2. 4. Revel 2. 4. though not absolutely for nature yet eminently for measure and S. Paul upbraideth the Galathians for that strange coolenesse in their affections to his person and ministery whereas at the first their zeale was so forward as that their very eyes Gal. 4. 15. were at his service Gal. 4. 15 4 In duties which may now be chopt off by intermission or wrought out with voluntary distractions either none or rugged done with a kinde of formality coldly chilly carelesly Heretofore no time was too long no diversion sufficiently excusable no praying satisfying without lamenting compunctions and groanings of spirit or without some more fervent violence and wrestling with God But now this and other duties are like a pulse hardly felt words suffice and almost an opus operatum is enough 5 In judgement that whereas formerly the minde and understanding were Simile like the Needle looking to the Polestarre with much admiration and delectation taken up with the meditations of God and Christ and divine truths and waies Now vaine objects are doted upon poore inferiour transitory delights and profits take up the lodging and so fill the soule that it becomes almost a stranger to holy contemplations and meditations It hath almost lost the rellish of the studious thoughts of God or Christ or salvation 6 In gifts or parts which through too much indulgence to carnall ease or affectation of worldly greatnesse or defect of fit imployment may like a sharpe sword grow rusty or like standing waters in a poole be almost drawne dry and empty 7 But which is the mainest and worst of all the Christian may be dying in his very graces as the health of man may admit of eclipses and the very life of man may admit of sownings and faintings Simile so the very graces in a Christian may be much checked and wounded and impaired in their ancient degrees and acts Partly through want of exercise partly by not administring succour
strength unto them by a constant application of the ordinances partly by 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
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
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
lively in living works but performeth spirituall works without much spiritualnesse But the strengthened Christian hath workings in his workes or as in Ezekiel there was a wheele within a wheele he serves the Lord with a fervent spirit and with all his soul hee is exceeding glad to obey and is much grieved that he can obey the Lord no better Acceptation of duty the Lord doth not looke so upon his offerings as on the duties of a strengthened Christian it is true that the Lord doth not despise the day of small things even weake services are graciously respected by him but when Christians weaken their owne operations they doe weaken also Gods acceptations for the Lord is pleased differently to answer his servants according to their different dispositions and tempers faint seekers have but faint answers and resolute petitioners get plentifull answers from him of good 2 In respect of the ordinances here also the weakened Christian is very short of the strengthened Christian both For preparation unto them his heart is not put in such a frame to come and converse with God he will not take that paines before he comes to the word hee doth not by precedent meditations and prayers bring such a receptivity and and teachablenesse of heart to the word nor for the Sacrament perhaps he comes and thrusts on the worke but retires not himselfe examines not himselfe humbles not himselfe hungers not thirsts not nor considers his particular necessities so rightly to dispose his soule for an holy communion with God but is more full of carnall indulgence to himselfe and study rather for apologies to excuse his neglect then by preparative duties to fit himselfe For application of them hee stands under the ordinances with more distractions with lesse attentions with an unclosing spirit the word workes not so on his heart nor his heart on the word He stands under the ordinances with a more distracting spirit or else with a more fearing spirit lest the Lord will finde him out for his revoltings and either hee dares not come to the Sacrament or if he doth hee is not able for his life almost to be confident and perswaded of Gods love towards him in Christ For fructification he buyes not at the market suckes not and thrives not by the breasts nor makes that use of them as the other doth nor doth hee improve them so to the benefit of his spirituall condition as the other doth the counsels commands exhortations reproofes promises they are generally to him in his weakned estate as water on the rock or as the waves to Ionah sleeping in the ship they have not that virtutem moventem that authority over his drowsie spirit But the strengthened Christian hath farre more easie passages the word and Sacrament have their sweet and facile impressions on his understanding will and affections by discoveries of sinne and threatnings he feares the Lord and hates sinne more By discoveries of goodnesse and mercy and Christ his faith gets more and his love riseth more By discoveries of duties and commands his cares and desires abound more in him they are still humbling or still purging still raising or still upholding of him he is more and more built up and edified in his holy faith his communions with God are more cordiall and more beneficiall there is still a fuller and sweeter conjunction betwixt his soule and Christ 3 In respect of corruptions which are the very bane and poyson and shame of his soule and sore woundings and impairings the weakened Christian is found much underfoot and is more in bondage and lesse sensible of it gray haires appeare more on him unruly lusts get more head againe and he either hardly feeles them or faintly resists them He is now become as a wounded man over whom every coward can insult The strength of tender perception of sinne failes and the strength of resolute opposition and the strength of frequent conquest so that his soule is much imbased by lusts his resistance are either 1 None 2 Or faint 3 Or fruitlesse But he is overborne by the tide more easily like an unskilfull rower or a sicke man by a thrust But it is otherwise with the strengthened Christian who now can leade captivity captive he is mighty in prayer and resolute in defiances and generally happy either in making sinfull motions to flye or in preserving his soule from yeelding unto them either hee is more quiet or lesse guilty He is a greater enemy to sinne a surer conquerour and still a lesser servant 4 In respect of conversation it is true that the Christian must be gold without and gold within hee must be like the heavens excellent in substance and beautifull in appearance a good heart is not enough but also a good life and walking like a Spring which is for common good and not for private But the weakened Christian in his conversation fals short of the others who is strengthened in many respects v. g. 1 For strictnesse though it be a kinde of garment yet it hangs more loosely and like one of the Planets Simile though a starre in heaven yet sometimes nearer sometimes more distant from the equinoctiall There is not that exact conscionablenesse in holy walkings but a sordid complying many times with the acts and waies of unworthy societies or at least his graces are out-dared and over-awed so that when hee should expresse them for Gods glory he is afraid to speake or worke 2 For profitablenesse every good man should be like a tree on which one may gather fruit he is to be a steward of the manifold gifts not inclosing but imploying of them for the benefit of others his boxe of oyntment should be opened If thou be good thou art bound also to doe good for graces are given not onely to make us good but also to make us to doe good but thus it is not with the decaying Christian He being now fallen into a penurious stocke of grace hath almost lost the art and skill of profitablenesse his acts seeme rather to be those of civility then piety he may be as facetious but is not so religious in conversings his discourses are more censorious and insolent then substantiall and edifying I confesse that some Christians cannot so draw out their treasure through a bashfulnesse of spirit but he is growne lesse active because lesse able his barrennesse is in the cause and not in the instrument So that he may eat and drink with others but no good comes from him his lips preserve not knowledge nor doth his communication administer grace to the heare whence it followes 1 That God hath little or no glory by him 2 That the Saints have little or no delight in him 3 That his conscience hath little or no comfort in it selfe 3 For cleernesse his river is not so sweet but ever and anon it proves brackish his sunne though it runs its course yet it is frequently clowded so is it with his life he is not doing
of good so but withall ever and anon he is doing of some evill his weakened graces cannot beare him up against strong occasions and temptations his gold lies much in the ashes Simile and like a lame man he is not only halting in his best motion but ever and anone quite downe the snuffe gets above his candle 4 For delightfulnesse hee is almost a stranger to exact Christians and doth not honour them so much as formerly but secretly feares their company and judgement he is perhaps more ashamed or else more afraid of them his conscience is yet so apprehensive that hee interprets every glance as a secret checke of his decayings Thus is it not with the strengthened Christian whose graces are high carefulnesse great usefulnesse large godlinesse even and* great delights taken psal 16. 1. up amongst the best and choicest Christians Hee himselfe still growes better and others by him 5 In respect of consolation the declining sunne creates the longer and darker shadowes and the decaying Christian brings on himselfe either the sharper terrors or deeper griefs the sicke bed is full of paines neither his owne spirit nor Gods Spirit speake peace unto him He who of bad begins to be good may have much tranquility but he who of good becomes lesse good ever becomes more undelightfull to God and most unquiet with himselfe Simile The ship which goes out in low ebbes fals foulest on the sands so Christians who ebbe in graces shall alwaies flow with sorrowes But it is otherwise with the strengthened Christian for rising graces breed stronger comforts and longer there is not onely no troubling accusation but a most surpassing excusation in conscience he hath a better heart and shall therefore finde a more quiet spirit for conscience speakes peace answerable to our being more good and doing of it Alas that thou shouldest still walke like a Benoni a childe of sorrow whereas the other Christian lives like a Barnabas a sonne of consolation 6 In respect of affliction the weakened in active graces is ever most weake in passive duties generally hee hath more crosses and or himselfe lesse wisedome and strength to bear them because hee is growne worse therefore his afflictions are increased and because his abilities are sunke therefore the afflictions crush and prick him much the more Sampson who could easily breake thorow many cords and barres yet when weakened a few Philistines were too hard for him He cannot be so patient nor yet so confident nor yet so diligent in a suffering condition His weakened graces can neither administer strength nor yet subdue those workings of impatience so that he is almost sunke and split with calamities his decayed ship can scarse abide any foule weather But when personall sicknesses come and the apprehension of death at which times his conscience is thoroughly wakened ah how bitter how terrible are the thoughts and disputes of his heart at such a time much like those of him who apprehends his condition not to be good Oh how the pulses of his disturbing and disturbed conscience worke what reflexions on his former waies what comparison of his former flourishings with present decayings what feares of approching before the Lord what smart sentences on himselfe what sudden and vehement exclamations Oh Lord saith he I would not yet dye I am fallen much from my God Lord spare me a little that I may recover my strength my decayed strength before I go hence and shall be no more seene It is not so with the strengthened Christian but as in active duties hee is more forward so in passive duties he is more sufficient in losses in crosses yea in death it selfe hee is more submissive and confident he can with Iob be as willing to receive evill at the hand of God as good and doth not only rejoyce in his favours but in his strokes and is as ready to go to his father as to serve God his good master 7 In respect of Gods manifestation the Lord is pleased diversly to manifest himselfe to his people sometimes in admirable motions and suggestions of his spirit sometimes in more quick excitations of their spirits sometimes in singular confirmation of them with assistances for extraordinary works sometimes by secret impressions of his favour and love upon their consciences which doth revive their hearts as wine and satisfie their soules as with marrow so David speakes Psal 63. But now the weakened Christian he darkens this heaven over his head he hath not that comfortable sight of God that assurance of his favour that joy of the holy Ghost David lost the joy of the spirit and the voyce of gladnesse the arme of God is Psal 51. not so revealed in him for doing of good nor the face of God so open unto him at all Whereas the strengthened Christian findes it otherwise he hath a better heart and a fairer day his communion is sweet with the Lord hee still seeks the Lord and often findes him enjoyes him in his power and enjoyes him in his gratiousnesse the Lord meets him that worketh righteousnesse and remembers him who remembers the Lord in their waies Now thinke on these things O thou fallen and decayed Christian and rest not in thy weakenesse but recover and strengthen thy spirituals againe Three things I will let fall Three things which perhaps may fetch and quicken thee againe 1 Though thou art far sunk yet thou maiest be raised again 2 If thou doest rise again the Lord will graciously pardon thy decaies 3 If thou wilt set upon the strengthening worke the Lord will worke in thee sufficient strength 1 Thou maiest be raised and strengthened againe and that may appeare thus unto thee 1 Repentance is possible for any sinnes which are committed and if renewed repentance be possible then a recovery againe is possible for as much as our recovery again consists very much in a renewed repentance 2 Yea and we have examples of weakened Christians strengthened againe as we know in David exceedingly wounded but yet recovered and Peter grievously falling but graciously rising againe 2 If thou doest strengthen thy condition the Lord will mercifully pardon thy former decayings I confesse that there may be sore grounds of feare to intangle and depresse the spirit of a decaid Christian for his sins by which he hath decayed may perhaps be hainous for the kinde and also high for the circumstances being against knowledge against the workings of conscience against the workings of his graces against the tender love of God in Christ shewed to him more then to another so that his heart may strongly misgive him whether the Lord will ever looke upon him more and accept of him into favour But this I say that be thy decayings what they will either for the matter of them or causes of them or circumstances of them if thou doest rise againe by a renewed repentance I assure thee that the Lord will pardon thee and accept of thee in Christ looke as the
faint and to them that Esay 40. 28. have no might he can increase strength Yea and that yet there is something of his owne in thee though very little yet something and that holinesse which he did once implant by a mighty hand he is now as able to revive and strengthen it by his Almighty power 6 Carefull application now goe to the healing and strengthening waters thou hast knowne the waies of God and his goings in the Sanctuary how he hath wrought wonders for the dead many a Creple hath got strength there and many a disconsolate soule hath found comfort there in his word and in his Sacrament there hath his arme beene revealed David grew by his great sinnings into great languishings but the Lord sent Nathan the Prophet unto him and his faithfull dealing was a meanes of his happy renewing What we pull downe by hearkning to the voyce of sinne that may be built up againe by hearkening to the voyce of Gods spirit But then this must thou doe if ever thou wouldest be strengthened viz. Strive for a plain and pliable heart which may yeeld subjection to whatsoever law or course the Lord shal direct thee unto by his word if the word As the Iewes in Ieremiah offer thee a restoring plaister but thou wilt not apply it and prescribe unto thee strengthening methods but thou wilt not follow them now thy heart may grow more hardened but thy graces will never be strengthened But this doe strive to yeeld up thy soule in an humble subjection to the heavenly ordinances that if they say forbeare thy heart answers I will forbeare if they say doe thy heart answers I desire to doe thy will Cooperate with the word received when it hath got into thy soule and stirred thee in any kinde when thou perceivest any healing vertue gone from Christ by it unto thee oh blesse the Lord and get home work it againe upon thy soule by holy meditation yea and yet againe by holy petition Simile Thou must even doe in this kinde as Benhadads servants did in another they watched the words which fell from the King of Israel and improved them so must thou watch what motions the Lord puts into thy heart in private and cherish them watch what impressions the Lord makes upon thy spirit by his word and not onely excite thy heart to embrace them but work them often and often upon thy conscience and this is the way to make thy weake sparke to grow unto a flame 7 And lastly there must bee lively consociation by a naturall instinct the weaker things doe cling and winde up themselves by the stronger as the weake Ivie upon the strong Oake so thou must inwardly and affectionately joyne thy selfe with strong and lively Christians who skill the waies of grace and walke in them who are good and know how to doe good who have hearts to pitty thee heads to direct thee and armes to beare thee up Thou maiest exceedingly be repaired by their heavenly wisedome in counselling of thee and kept in by their tender watchings over thee and put forward by their daily exhortations of thee and refreshed by their seasonable comfortings of thee and led on by their strict and lively examples yea even stirred up by the observation of those blessed experiences which thou perceivest in them through a carefull communion with God as also much assisted by the successe of their prayers for thy particular condition Thirdly the manner Now be pleased to heare a little for the manner how yee 5 Particular are to set upon this strengthening work and then I have done with this proposition If thou findest thy selfe to be a weakened Christian then set upon thy strengthening worke 1 Presently Initia morborum cavenda say the Physitians and therefore their rule is principiis obsta c. we should set upon diseases as soone as diseases set upon us not trifle away the methods of recovery three things must be lookt into in time tides seasons diseases If wee presently oppose our decayings First we shall prevent the deadlinesse of diseases hadst thou opposed thy negligent carelesse spirit at the first thou hadst not now been bleeding under so many wounds thou hadst not stepped downe from one sinne to another thou hadst not gone so desperately from the Lord. Therefore watch thy heart and often examine it weekely nay daily thy languishings are by this manner sooner espied and sooner staied Secondly our strengthening will hereby become more easie it is easier to fetch a man from the brink then from the depth of the channell and for a Physitian to cure a distemper then to heale a disease There is usually in the first impairings lesse corruption and more strength of grace to oppose it and subdue it Beleeve it long decayings are the more uncomfortable and more difficult for recovery Therefore if thou fallest suddenly rise quickly remember one thing it is a very dangerous thing to suffer the soule to habituate it selfe to decayings all customes are hardly broken 2 Voluntarily it is true that though thou decaiest more and more yet the Lord may awaken thee at length and recover thee but doe not put the Lord to it The Physitian may perhaps heale a deeply languishing patient but it will cost the patient dearly and bitterly Ioab got little by not comming to Absalom for he at length fetcht him by setting his corne on fire if thou wilt not come in of thy owne accord but stand it out I tell thee the Lord will fetch thee in indeed but he will send a whirlewinde after thee as to Elijah he will send flames into thy conscience if thou wilt needs put him upon compulsory waies Nay but rather peruse thy decayings thy selfe and arraign thy selfe and judge thy selfe and afflict thy selfe and hye thee to make thy peace and to recover strength it argues the better heart to fall unwillingly but willingly to rise hereby peace is sooner made and strength sooner restored 3 Prudently when a tree is withering you need not poure buckets on every branch if you water the roots it is as if you watered all There is an holy part in recovering our graces againe if you can recover the roots you have hit the way to renew all Now there are two radicall graces as it were if they be strengthened all the rest will come to be strengthened viz. 1 Faith this is a root grace and this is a strengthening grace it is of singular power with God and with Christ and with the spirit of God It is that grace which laies hold on and applies all our strengthening helpes so that it deales at the springs of strength and brings away strength from them But this is not all faith is no sooner strengthened to lay hold on our strength but like those common officials in nature the stomack liver heart and brain it imparts this vigour to all the new man every grace gets when faith gets the more a man can beleeve the
more will that man grieve for sinne the more will he feare to sinne the more will hee hate sinne the more will hee repent of sinne the more carefull will hee be to walke before God the more 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
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