have heard in their daies and would thinke it a mortall fault not to heare but for meditating pondering reviewing of delivered truths calling them to minde the better to order their hearts and lives they will not trouble themselves so farre as if truth were a burden or an unworthy companion Now to the forgetfull hearer I would commend these things to be considered of 1 If his forgetfulnesse bee onely of good things when yet in any other thing and businesse his remembrance is quicke enough he can remember a tale or story twenty yeeres since it is a very uncomfortable signe I confesse that every good mans memory is not an equall treasurie nor perhaps a very fruitfull soyle but to have a memory like an utterly barren wombe retentive of no spirituall truths Simile but like sand in a glasse put in the one part and instantly running our to the other this totall and absolute falsenesse in our memories is a shrewd presumption that either wee doe not at all rightly conceive of and understand spirituall truths or if wee doe yet that we doe not much care for them and respect them 2 Forgetfulnesse of truths heard and received is a kinde of very evill ignorance the Schoolmen doe distinguish of Ignorantiae purae negationis wherein a man doth not know and of Ignorantiae pravae dispositionis wherein either a man will not or unfits himselfe to know Thus is it with forgetfulnesse truths forgotten are like truths unknowne and the more that the knowledge of former truths weare out the lesse capacity is there to apprehend and receive further truths Nor is this all forgetfulnesse is not onely a curtaine drawne over knowledge but it is a bar also to our practise the forgetfull Iam. 1. 22. hearer can be no good practitioner For no man acceptably practiseth more then hee knowes and no man properly knowes more then he remembers Nor is that all forgetfulnesse keeps us not only in an estate of ignorance and blindenesse nor onely in an estate of barrennesse and undoingnesse but further yet it keepes us in a condition of sadnesse and uncomfortablenesse for all our comforts depend upon divine truths they are our springs of joy but with this caution so farre as they are solidly and rightly applied by us Simile as strong waters refresheth when they are taken now the forgetting person is an unapplying person there can be no good using where there is no good remembring of holy truths So that now by thy forgetfulnesse divine truths are lost and the operations of them are lost they can neither guide thee nor helpe thee nor preserve or comfort thee at all and if all these be lost thou thy selfe canst not be safe whatsoever opinion thou wilt have of thy selfe Saint Iames assures thee that thou deceivest thine own selfe cap. 1. 22. Iam. 1. 22. 2 If remembring of truths heard and received be necessary then be pleased to act the point which Christ here chargeth Remember how thou hast received and heard thou hast perhaps heard of the doctrine of sinne and knowledge thereof by the law out of Rom. 7. 7. Thou hast heard of the manifold aggravations of sinne in severall texts as against knowledge meanes of grace mercies afflictions covenants c. and of infidelity that binding sin out of John 3. Thou hast heard many a Sermon of the power of the word for conviction and conversion and for consolation and for conversation and for salvation out of 2 Thes 1. Thou hast heard of the impediments of the soule from comming to Christ partly from the love of sinne Iohn 3. partly from the love of the world Mark 10. 22. partly from the perversenesse of our wils Math. 23. 37. Thou hast heard of the preparations of the soule unto Christ and much of the new covenant out of Mal. 3. 1. Thou hast heard much of faith for the nature of it out of Acts 16. for the degrees of it out of Mark. 9. for the use of it in all the promises out of 2 Cor. 1. and of our love to God out of Psal 31. 23. Thou hast heard the doctrine of repentance from dead works largely opened out of Acts 17. 30. and further unfolded in the conversion of the Prodigall out of Luke 15. and of the doctrine of temptations out of Luke 4. the kindes of them and methods of defence and conquest Thou hast lately heard of that comfortable ample perpetuall care and goodnesse of Gods providence over his Church and people out of Psal 23. all over Lastly thou hast heard something of a languishing and of a recovering soule from this out of Revel 3. 2. I call God to record at this day that according to my knowledge and ability I have as Saint Paul Acts 20. 27. not shunned to declare unto you all the counsell of God requisite to your salvation testifying unto you all repentance towards God and faith towards our Lord Iesus Christ verse 21. yea in season and out of season in strength in weakenesse in publike in private have I desired and endevoured your everlasting good Now let not these pious truths slip from you or be as water spilt upon the ground Ministers dye but let not truths dye Ministers depart but let not truths depart stony hearts are bad but iron memories are good if ye have heard truths and received them why still retaine the truths for the truths sake let them ever abide with you live with you dye with you And doe not locke up the truths onely but let your memories faithfully serve out those truths according to your particular occasions and occurrences of your life hold them out to keep out errors bring them out to keep up graces improve the directions of the word to leade your waies and the comforts of the word to refresh and encourage your hearts and that you may skill the art of heavenly memory know that There are sixe things which Sixe things will much availe to helpe and inable the remembrance of truths heard and received 1 Ardent affection love is a safe locke and a ready hand which we much like we shall much minde David was fervent in love and therefore frequent in thinking of Gods law Psal 119. Oh how I love thy law Psal 119 97. it is my meditation all the day here was great love and great studying Simile a childe will not forget his mother 2 Frequent meditation many earthly things weare out by handling as characters in gold or silver but heavenly characters abide longest where they are most perused Every new and serious contemplation of them makes a fairer and firmer impression it is like a second stamping of them The memory is like a glasse and the understanding as an eye looking back into it the more frequent acquaintance and familiarity that the understanding hath by reflecting on the memory the more strongly are things ingraven in our remembrance 3 Constant operation if memory were more used memory would be more usefull when
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
will move slowly and thy feet like those of a sicke man will move staggeringly and wearily there will be much a doe to doe a little good thy services will be like the thinne rayes of gold which can hardly be discerned for the multitude of ashes and drosse Now this is a sad thing when at the most it is the most that a man can doe to beleeve or to grieve for sinne or to love God and feare him or to pray unto him whereas heretofore he was able to beleeve and rejoyce to mourne and lament c. 3 A dampe upon our communions with GOD there is a double communion One is direct which is our active communion with God another is reflexive which is Gods gracious communion with us now by a dying in our spirituall conditions there ariseth a cloud and a dampe upon this reciprocall communion Wee cannot so behave our selves to God and God will not so behave himselfe to us as in former daies Note 1 For our communion with God it will grow more strange lesse confident and more gainlesse small for heart lesser for trust and least of all for benefit and successe 2 For Gods communion with us it will be eclipsed both in the effective and assisting part of it as also in the affective and comforting part of it hee will not give thee his hand or his eye as formerly David found upon his great decay not onely a cloud in Gods face but also a strangenesse in Gods spirit Psal 51. Psal 5â— 12. We doe by our notorious decaying debarre our selves of much help from God and of all manifesting favour for the present Desertion is ever the consequent of decaying 4 A vexation and restlesnesse in the conscience when we take our leave of grace wee must take our leave of peace and comfort A dead man many times rests in peace but a dying Christian is never without trouble the remaining grace serves most to trouble us for our decayings in grace Spirituall comfort usually attends us either upon great griefes for sinne or upon great progresses in duties And spirituall troubles usually follow us either upon great adventurings in sin or upon great remissions in holinesse for conscience will trouble us as well for loosing what is good as for committing what is evill 5 A great silence in heaven the decaying Christian shall either heare of much displeasure from God or little and no good from him The ordinances to which he now more perfunctorily applies himselfe shall either bee dumb and speake no incouragement or bitter and speake no strength or peace His prayers which now are more cold and formall shall either have no answer or else the answer is more feare and trouble in spirit God seemes to have no minde to speake unto that man who now hath scarce any minde to speake unto his God 6 A strange suspition of the reality of a spirituall condition if grace be often put in dispute when the Christian cannot perceive it to thrive how much more questionable will it be when the same Christian perceiveth it to abate and decay usually it must be more then meere grace which must assure us of grace forasmuch as nothing resembles hypocrisie more then to be formall in our duties and with it to be withering in our dispositions A dying Christian looks very like to a dead hypocrite 7 To all these may be added other evils as horrid temptations externall miseries feares of death c. but I may not insist on every thing Q But here it is demanded how may we know whether wee be in a dying condition or not A. I know no better way to discerne this then by a just comparison of things present with things past as also by a faithfull observation of our owne spirits and graces thus then 1 Looke first upon your judgement and mindings 2 upon your wils and affections 3 upon your hearts and consciences 4 upon your worship and services 5 upon your waies and conversations so may you discerne whether you be dying or not 1 For your judgements and mindes formerly in these there were strong endeavours to know the truths of God and to search out the mysteries of salvation and admirable appretiations of holinesse and Gods favour and sweet meditations on the will of God the minde was eminently taken up with God and Christ and grace and obedience and heaven Is it so now or rather doe not worldly things seeme great in our eyes are not our mindings more for inferiour good then for spirituall good divine studies are they not rare and poore and transient glancings where is that study to know God or to see his favour in Christ unto thee where is that reverend regard of the truths of God where is that diligence to know the estate of thy soule where is that sweet delight thou tookest once to know Iesus Christ as thine 2 For your wils and affections time was that thy will was a flexible will easie to obedience submissive to the divine will cheerefull in the duties of godlinesse much closing with divine promises ravished with love to Christ fearefull to offend carefull to please desirous of nothing more then Gods loving kindenesse strictly hating all evill joyfull in this alone that God was thy portion flouds of teares swelled thy griefe heavenly delights satisfied thy soule mercies were blest threatnings feared c. If in stead of these thy will growes weary and surly hard to be perswaded often clattering with the divine will impatient of strict obedience indifferent to please slow to hearken to the counsels of God and the mercies of God and the threats of God are of small efficacie sin is not so watched and loathed God alone is not so delightfull and sufficient thy heart grows more insensible of sinne and hardly mournfull thy delights are lesse in heavenly things Ah now how is the mighty fallen how is the noble plant degenerated c. 3 For your hearts and consciences compare them now with what formerly they were how quicke was conscience to direct how apt was conscience to checke how tender was conscience to offend how unquiet was conscience till peace was made how exact was conscience to obey Is it so now thou canst sin and conscience strikes not God strikes thee but conscience strikes thee not conscience strikes thee and thou carest not conscience is growne sleepy and drowsie almost dead and scared thou canst omit duties or performe them carelesly slip and fall and lie and either conscience saith nothing or thou reformest nothing 4 And for thy worship and service of God how pretious were the ordinances unto thee how delightfull thou hadst rather have spent a day with them then a hundred daies in other employments what secret impressions made the power of them upon thy heart what griefes what joyes what degrees of perswasion what expectations of hope what furtherance unto holy duties what conflictings with and conquests over sinne and temptations what more serious care and
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
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
my grace is weakened when I yeeld to sinne but it stands in strength when it stands in defiance and conflict with sinne it argues the violence of sinne to breake out against grace and also it argues the potency of grace to keepe the soule from serving unruly and boysterous lusts 3 Betwixt sinne in temptation and sinne in the affection even a strong castle may be assaulted and a stout Christian much tempted then the spirituall part is weakened when sin is favoured If as there is much temptation in thy sinfull flesh so there is much detestation on thy spirituall part thy bow yet abides in strength Object But another Christian replies if these signes of decaying be right which you deliver then surely I am in a dying frame for heretofore when as I thought God looked on me in mercy in quickening me from the dead I had a very melting heart for sinne and a surpassingâ—y zealous love to God and his glory but now I finde no such height and flames and measures Sol. To this I answer 1 You must distinguish betwixt equall sensiblenesse and equall spiritualnesse upon the inchoation of grace there may be more sensiblenesse for as much as grace erects it selfe much in the affections of whose acts we are more apprehensive being more neere to sense but upon the advance in grace there may be more spiritualnesse though not such a sensible griefe in the affection yet a pure lothing of sinne and displicence with our selves in the will 2 Betwixt passionate expressions and deliberate or judicious expressions I confesse that heretofore thy zeale and love might be more passionate and violent but now they worke upon more pure and mixt grounds and for ever know it argues the grace to be the more strong which can act its parts with lesse turbulency and unquietnesse 3 Betwixt grace generally diffused and it particularly imployed at the first all the water ranne as it were in one channell grace exerted it selfe mostly in the humbling part and therefore seemed to be very much because very much imployed in a particular but upon further knowledge of Christian duties grace diffuseth its strength to all the acts of holinesse it is not the lesse because the more improved onely it is the lesse perceived Simile as health and strength are when totally diffused over the whole body 4 Betwixt interruption and corruption spirituall principles may sometimes be interrupted Simile like a river which yet is scrambling over the bay by temptations the passages are not alwaies so open for operation the very ineptitude of a mans temper may occasion unequall expressions of the visible act actus Imperati and yet there may be no weakening and decaying in the spirituall condition for the invisible frame actus eliciti are sure and full still the will and desires doe act as much as ever though the tongue or hand cannot render it and besides this the worke is made up by a secret humbling which is so unavoydably hindred from an open acting 6 But lastly if upon solid grounds when wee are our selves we finde a manifest inequality of our present with our former condition in grace then counsell is better for thee then comfort and mee thinkes no better advise can be prescribed then that of Christ himselfe to the Ephesian Church slaking in her first love Remember from whence thou art fallen and repent and doe thy first works Vse 2 If though upon perusall of these trials you finde your selves not to be in a dying condition 1 Then first blesse the arme of the Almighty God who hath given grace and upheld it 2 Beseech him for ever to preserve and increase thy spirituall qualities all thy daies it is by his goodnesse that thou art good and of his strength that yet thou abidest in thy strength 3 Vse all the meanes thou canst to keepe up thy graces that thou sink not into a dying condition Meanes to preserve us from a dying condition be these 1 Be humble Simile the high tide quickly ebbes and the highest sunne is presently declining faith is the champion for our graces and feare the watchman and humility the nurse Spirituall pride fils our fancies but impaires our graces now a man thinkes he hath enough and then he is sure to lose much if any thing keepes us from being low in grace it is this that we still grow low and poor in spirit In the Rickets they have large heads but weake feet so c. 2 Strive for further perfection 2 Pet. 3. 17. 18. in holinesse 2 Pet. 3. 17. the most of what wee have is but the least of that we want He that will not strive to be better will be worse in temporals we should insist more on our receits and that will make us thankfull in spirituals wee should insist more on our wants and that will make us fruitfull 2 Pet. 1. 5. Adde to your faith vertue and to vertue knowledge 6 v. and to knowledge temperance c. 8 v. for if thou doe these things they make you that you shall neither be barren nor unfruitfull c. 3 Quit all formality in all holy duties take heed of the first coolings much impiety may hang upon much indifferency a coole spirit is alwaies a losing spirit he who gives way to do duties in a slight manner will after a while be able scarce to performe them in any manner But as the rule was Hoc age so still keep up thy spirit with the duty stir up thy graces in all duties put out thy heart and strength in holy actions of praying and hearing and that will keepe thee alive in grace A conscionable and cordiall acting of good is blessed not onely with a preservation of grace but likewise with an addition and increase 4 Maintaine an holy jealousie and feare of decaying Blessed is the man who feareth alwaies saith Salomon Prov. 28. Three things arise from this One is tender watchfulnesse against all decaying occasions Another is frequent search and examination of our spirits and estates Quicke repairings of all faylings all which preserve us from a notorious decaying or dying 5 Be prudently serious in christian society spend not thy houres in vaine disputes lest while thou studiest odde notions thou in the meane time losest precious grace There are disputes which end onely in division and there are inquiries which tend to edification rather studie to make thy selfe better then to prove another to be bad 6 Keep up uprightnesse and by no meanes away with hypocrisie say not the sinne is little Simile for many a man hath dyed of a little wound and we all know that the small end of the wedge makes way for the greater nor say it is secret a man may dye of a secret stab as well as of an open wound When the children of the Prophets tasted of the pottage they cried out Mors in olla death is in the pot and so shall wee finde upon experience that there goes a dying influence with
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
and despise them 2 The remembrance must be ingenuous and not preiudiciall though we must sticke to yet not in the truths received our former remembrance must not contract a present or future neglect of any other truths which God shall reveale unto us as when many remember the Sermons of dead men and slight the discoveries of the living 3 There is a threefold remembrance of former truths One is notionall Simile which is like the often looking into a glasse or when a person beholds truths as hee doth pictures gaze on them and that is all Another is verball when a person renues his acquaintance and complements with truth onely his memory onely loades his tongue like a naked Astronomer who knowes heaven and can onely talke of it A third is practicall when the remembrance is like a cloud descending on the plants Simile or like a fire felt as well as seene this kinde of remembrance hath three degrees in it for it is partly Directive when truths remembred are made a compasse for us to sayle by or copies for us to write after still teaching and guiding us how to draw the lines and letters of our conversation Affective when truths remembred are like the conference of Christ rising from the dead burning and inflaming of our hearts with most affectionate love unto them Effective when truths remembred are truths obeyed we often consider former doctrines and still better our present conversations After this practicall forme are wee to remember received truths 4 There is 1 A materiall remembrance which is partly of the things themselves partly of the revelation of them partly of the manner and meanes of revealing them 2 Formall remembrance of For the manner five waies truths received which is rather of the manner how wee our selves did receive them we are often to thinke on truths received not onely as they stand in proposition or revelation but also how they stood with us when wee did receive them for energy or operation and thus I conjecture we are to remember truths received 1 With what estimations and admirations wee did receive them Simile like those people who have the Sunne but halfe the yeere they run after it and are ready to adore it in its approch so when we did receive holy truths at the first we received them as the very oracles of God not as the words of man but as they are indeed the words of God 2 With what subjection of spirit we did receive them wee did not onely admire their excellency but felt their efficacie the word came not in word onely but in power and authority over our very consciences and this power was a full power and an easie power the truths which wee received did command and awe and order our whole man and wee too were most willing to resigne up our selves to the obedience of the Gospell in all things and to be cast into that mould of heavenly doctrine 3 With what affections wee did receive them O then those conflictings of spirit Heb. 10. 32 Heb. 10. 32. those bathes of griefe and heavenly compunction with them Acts 2. 37. those flames Acts 2. 37. of love with those Christians Acts 4. 32. those raptures of joy Acts 4. 32. Acts 16. with Lydia Acts 16. yea those extensions of zeale with the Galathians to Saint Paul Gal. 4. Gal. 4. the word had a surpassing influence upon all our affections to melt and convert to raise and dispose of them 4 With what resolute loyalty so that we did hate and defie all contrary errors and waies and so were our hearts sworne to divine truths and as it were espoused to them that wee once resolved to live and dye in those truths and for those truths wee could not endure any mixture with them nor heare of any divorce from them 5 With what reverence wee did embrace the Ambassadors of heavenly truths they were as the Angels of God to us we were like almost with Cornelius to adore the Peters and Pauls I meane the ministers of God revealing his truths unto us the feet of them who brought unto us the glad tidings of our salvation were beautifull and most acceptable unto us Now here are two questions briefly to be resolved Quest What truths heard and received we are often to consider and remember Sol. To this I answer 1 There must be an endeavour to remember all the truths as Christ said of the fragments gather them up and let none be lost so it must bee said of holy truths on which the soule hath formerly fed gather them up all let none be lost Simile You see that the Goldsmith doth not onely looke after the massie piece of gold but he carefully lookes after every ray and dust of gold and preserves it Every truth of God is precious it is more precious then gold it is excellent and as it is excellent in it selfe so it may be usefull to us Simile there is not a star in heaven but is of some good to the lower world so there is not one truth of God but may be of some good use to a Christian But if either for the multitude of truths or the sublimity of truths or for the obscure manner of discovering these truths or for the impotency and irretentivenesse of an unholding and unclasping memory or for the space of time since truths were delivered and received it so fals out that all heard and once received truths will not stand upon record into which they have beene entred but are in many places defaced and cancelled 2 There must at least bee a faithfull remembrance of the most necessary and chiefe truths namely of those which more immediately and intimately and unauoydably concern our salvation of the which for methods sake I conjecture there may be three heads viz. 1 That vitall truth concerning Christ and faith in him this is the great fundamentall truth Note 2 That vivificall truth concerning repentance in the conversion of the heart from dead workes 3 That practicall truth concerning obedience in ordering the life and course of a converted person As the moralists say of Fame or of a mans good name Omnia si perdas famam servare memento Qua semel amissâ postea nullus eris i whatsoever commodity you lose be sure yet to preserve that iewell of a good name That is so choyce a iewell that whatsoever a man loseth hee must yet take heed and care of that The same may bee said of these forenamed truths though through some defect or frailty or malignity any other historicall or problematicall truths may slip from us yet these must be written in our hearts with the point of a Diamond and as in marble the characters of them are to bee kept fresh and alive and are never to be blotted out Object And why this faithfull and frequent remembrance or renewed consideration of truths heard and received Sol. Reasons thereof many 1 Though sometimes an assent may be
in the judgement we must not admit of a staggering and reeling minde nor of a levity in our judgements to be driven and carried about with every winde of doctrine as the Apostle speakes Ephes 4. 14. Eph. 4. 14. Athanasius knew this well when he held his iudgement fast in the truth of the deity of Christ against the Arians so Saint Austin his iudgement fast in the doctrine of grace against the Pelagians and Cyprian against the Donatists or Novatians or Catharists It is an honour for a man to recant an errour but a perfidious shame for any Christian to suffer any truth to be supplanted by any errour 2 In the will and affection our love must hold the truth fast therefore the Apostle bids us to be glued unto it Rom. 12. 9. it is with truths Simile as with some plants which live and thrive not but in warme climates That ancient desire after truth and delight in it to take counsell from it and strength from it and comfort by it must not decay and dye within us but must remaine and abound though others hate disgrace and endeavour to make voyd the truth yet wee must cleave unto it and love it as David Psal 119. 3 In our profession hence that advice of the Apostle in Phil. 2. 16 to hold forth the word of life even in the midst of a darke and froward generation Christ would have us not onely to beleeve but to confesse him before men Remember that it was no small sinne in Peter when he pretended that he knew not the man Gregory Nazianzen reports in one of his orations against Iulian that some Christian souldiers being cunningly circumvented by him to idolatrous sacrifices perceiving the errour they all ran backe unto him and threw him his money againe and protested they were Christians and in what they did they were circumvented by him Heb. 10. Heb. 10. 23. 23. let us hold fast the profession of our faith without wavering the Christian must change neither his Master nor his service nor his livery 4 In our conversation wee must still practise truths and keepe our lives answerable unto them Saint Iohn cals this a walking in the truth then a man walkes in the truth when hee holds on his course of holy obedience unto it against all the encouragements and discouragements of the world as the three children in Daniel c. not with the Galathians beginning in the spirit and ending in the flesh or like those Israelites whose righteousnesse was as the morning dew But we must still runne the race set before us and keep stedfast our feet unto the pathes of righteousnesse and waies of truth Quest Why must divine truths heard and received be held fast Sol. Reasons thereof are many I will briefly point out some of them 1 Divine truth is a most precious and excellent thing therefore in Scripture it is compared to gold which of metals is the most precious nay it is more precious then gold or rubies and all the things which thou canst desire are not to be compared unto it see Pro. 3. 14. 15. Pro. 3. 14. 15. It is more excellent then the excellencies of the creatures not then some of them but then all of them and a man if hee were to imagine any excellency or if the utmost of his desires were enlarged yet could they not finde out and pitch upon such an excellency Therefore saith Saint Iohn to the Church of Philadelphia Revel 3. 11. Hold that Revel 3. 11. fast which thou hast that no man take thy crowne the crowne is the top of royalties such a thing is truth let no man take thy crowne Beloved there are two properties which assure us of the excellency of things 1 The more holy they are the Two things intimate an excellency more excellent they are all corruptions are diminutions of excellency the more mixt a thing is the more it is abased as if gold and tinne be mixed and the more pure it is as meere gold the more glorious it is Now the truths of God are holy not as persons are holy which is with mixture and imperfection but as the light at noone day is pure without darkenesse at all 2 The more that God is in any thing the more excellent it is for so much as we partake of him who is excellency it selfe so much more wee rise in our excellency But the great God is altogether seen in this word of truth there is his wisedome there is his power and greatnesse there is his love and mercifulnesse there is his Christ and faithfulnesse therefore it is most excellent and consequently to be held fast by us 2 Divine truths are as it were made over to us under termes of constancy and perpetuity I finde in Scriptures that they are termed sometimes Our heritage estates which are personall if that bee the phrase for possession may be sold as that which a childe buyes with his owne money but estates which are naturall or hereditary such I meane as come to be ours by descent these ought to be kept for posterity God forbid said Naboth that I should sell the inheritance of my fathers divine truths are an heritage to descend from us to our children and therefore wee are neither to dispossesse our selves of them nor to suffer our selves by any to bee dispossessed of them Psal 119. 111. thy testimonies Psal 119 111. have I taken as an heritage for euer Gods trust something wee commit to God something God commits to us 2 Tim. 1. 12. He is able to keepe that which I haue committed unto him we trust God with our soules and God trusts us with his truths which are therefore called that good thing committed to us for to keep 2 Tim. 1. 14. now in matters of trust wee must be faithfull for we must be responsable for the whole wherewith wee are instructed as the servants in the Gospell who had talents committed to their trust they were called to an account for them so if the Lord trust any man with graces or with his truths the man must carefully keepe and preserve them for the Lord will aske him another day for his trust as Saint Iohn did of the Bishop of Jerusalem for his depositum They observe that a trust must be first redelivered secondly wholly thirdly onely to him who committed it to us for trust 3 Not to hold fast the truths is an exceeding and fearefull injury or wrong it is injurious 1 To God for he is the Lord or God of truth truths are ours for the efficacie of them but onely this for the authority of them Simile Should a private person presume of himselfe to sell the Kings Iewels it might bee as much as his life is worth truths are Gods Iewels hee reveales them he ownes them hee hath sealed them with the bloud of Christ and therefore thou doest presumptuously wrong the Lord to put off the things which belong to him 2 To our
not bolstered up with high clamours and with artificiall lyes But truth is naked and plaine it is neither of a cruell nature like Caine nor of a subtile spirit with Absalom nor of a lying spirit with Ahabs false Prophets it flatters no man nor beguiles any being truth it is not ashamed of light or triall and it alone can maintain it self against all contrary quarrels a good cause is like a good conscience even a bulwarke to it selfe like the sunne in its light and heat against all clouds c. 5 The duration of them truth like the sunne hath runne down through all ages not that all men have embraced it but that by some it hath still beene embraced some one or more hath still beene at the barre to beare witnesse unto it New men have still risen up and sometimes out of the ashes as it were of the dead to maintaine and either by tongue or pen or bloud to defend the truth but Erroneous doctrines as they want an inward harmony so also an outward consent like a deceitfull brooke they are spent after a while or like commotions in a state Simile though strong or long yet they come to an end at length either some speciall judgements on the ringleaders or the authority of Princes as Alexander against Arius or the prayers of the Saints or the decision of lawfull counsels have still cashiered these meteors but as it is said of divine mercy that it endures for ever the same is affirmed of divine truth it runs from one generation to another till Christ make his Church triumphant the militant Church shall be the pillar of truth 6 The conformity of them to the rule or word Erroneous doctrines like unsound flesh cannot abide handling and Simile like an ill favoured woman would have all glasses broken But truth like sound gold will endure a touch-stone truth will be found truth upon search bring it to the conscience it will worke as truth bring it to the death-bed it will uphold as truth bring it to the scriptures it will hold out as truth 2 When truths upon search are found to be truths then embrace them for the truths sake not upon personall and mutable causes or ends 3 Firme refolution after tryall by which our knowledge comes to be cleare and without doubt there must be now a plain resolution and purpose of heart in cleaving to such faithfully evidenced truths thou must by an immoveable faith as it were root thy very heart in the truths of Christ as Saint Paul though bonds and afflictions though good report or evill though death it selfe abide him for Christ come what will come disputes fancies errors troubles losses I have found the truth and it will I hold for ever 3 Loyall affection then it is loyall when it is inclusive to every truth c. exclusive to nothing but truth this loyall affection will make us to first doe secondly suffer thirdly cleave love truth and then truth will be held I held him and would not let him goe said the Church then in love with Christ Cant. 3. Love is the easiest key to open the heart to Cant. 3. Christ and the strongest locke to keepe sure the truth in our hearts when thou hast experimentally felt the heavenly strength and comfort of Gods truths then wilt thou certainly sticke unto them 4 Ioyne conscience to science O when people have the truths still sounding in their eares and ungodlinesse still stirring and ruling in their lives it cannot be that they should have strong hands who have wicked hearts Hymeneus made shipwracke of faith and of conscience both together 1 Tim 1. 19. Therefore strive to obey the 1 Tim. 1. 19. truths adde to thy faith vertue be a doing Christian as well as a knowing Christian 5 Be watchfull in prayer to God with David to uphold thee with Saint Peter to establish thee still to keepe thee that thou mayest keepe his truths excellent is that speech of Bernard S. Bernard in Psal qui habitat pag. 283. Basil neque enim quae habemus ab eo servare aut tenere possumus sine eo that God by whose light alone we know the truth by his strength alone we keepe it Thus much for the text and now for the occasion and here I cannot be long neither my affections nor yours will admit of large discourse onely a word of you and a word to you Of you so regardfull have you beene to my Ministery so loving to my person so faithfull in your maintenance so cheerefully encouraging generally from you all but chiefly from the chiefest that had it pleased the Lord to have given mee health the which I have scarce enjoyed one whole yeere together since I have beene heere I should not have stirred easily from such a people for the best preferment that could be conveniently offered unto me I speake my heart freely I cannot tell on which side the unwillingnesse is most whether on your part who are left or on my part who am constrained to leave you But to say no more of your goodnesse give mee leave for the close of all to leave a few Legacies with you being all my friends and hearken to my words as the words of a dying man for the Lord knowes how short my daies may be My Legacies are these 1 Lay out more time for your soules the soule is a precious thing the soule is a corrupted thing sinnes are in it much guilt is upon it there is a Christ that it needs holinesse that it must have heaven that it would have thy body is but clay thy soule a spirit the world a vanity thy soule immortall all is well if the soule be wel nothing is well if that be evill I beseech you pray more heare more know more confer more doe more and more for your soules when you come to dye you will then finde it to be all your worke O then whiles health is in you make it thy chiefest worke to seeke the kingdome of heaven and the righteousnesse thereof for your soules feed not the slave and starve the childe 2 Vpon good grounds make sure of a reconciled God live not in an unreconciled condition no enemy like an ill conscience and a good God study the right of thy sinnes and the bloud of Christ repentance from dead workes and faith in the Lord Iesus so shalt thou behold the face of God and live The waies of reconciliation with God and the setling of thy conscience about it may cost thee many prayers and teares and diligent studies but the love of God and heaven will answer and recompense all 3 Wisely improve all heavenly seasons the Lord hitherto hath continued unto you daies of peace and salvation heavenly opportunities publike and private and I beseech him for ever so to doe Now receive not the grace of God in vaine lay hold on these occasions if there be not wisedome to improve them there may be sadnesse for neglecting