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

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

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

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

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

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

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

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

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

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

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

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

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

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

• 1 An excitation, Bee watchfull.
• 2. A direction, Strengthen the things which remain, which are ready to dye.
• 3. A conviction to set on both the former parts, For I have not found thy workes perfect before God.

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

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

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

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

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

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

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

The Point is,

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

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

Reasons. Reasons,

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

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

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

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

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

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

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

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

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

I will shew you wherein Godlinesse is decayed. Secondly,

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

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

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

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

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

3 Loathing of heavenly Manna, there cannot be a more proper discovery of spirituall languishing, sick persons loath their food, and feed upon ashes;See Shepards Sound beseever. pag. 250. surely godlinesse is in the Wane when a people are Christ-glutted, and Gospel-glutted, and are all for un­grounded subtleties, quintessentiall extracts and distillations: Oh how welcome were the first appearances of light! tis a blessing we know by the want of it; when we came newly out of darknes, whose heart did not say within him [...], welcome sweet light? when it was a new thing, how strangely did it affectus? but 'tis the unhappy fate of the Word to be dispised upon ac­quaintance, John 16.35. Yee rejoyced in his light, [...] for a season,1 Cant. 26. some small time, when first hee began to shine in their borders; to a gracious eye truths bed is alwaies green, as fresh and flourishing at the last as at the beginning, but most looke upon it with an adulterous eye and heart, love it whilst 'tis new, nause­ate it after some acquaintance and knowledge of it; with what fastidious disdaine doe men despise sacred truths, if discovered in their owne native beauty and simplicity? 1 Cor. 2.6. we speake wisdome among those that are perfect (saith the Apostle) that is, a­mong growne Christians, who can discerne beauty in a plain or­dinance, wisedome in an Evangelicke simplicity; though there be no inticing words, sublime speculations, and exoticke conceits; but now carnall men are all for [...] depths as they say, 2 Rev. 24. that is, they account them great and deep mysteries, whereas the Spirit of God accounteth them illusions of Satan; surely God wil [Page 19]meet with such a wanton people. The Continuator of Sleidan sheweth, that before the great Massacre in France, the Protestants were for a luscious wanton kind of preaching; truly we cannot absolutely determine what will become of us, only we have cause to fear that Conscientious Sermon [...], as much despised as they are, may be a commodity deare enough in England ere long,1 Sam. 3.4. and Vi­sions may be lesse open, that they may be the more precious.

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

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

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

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

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

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

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

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

Briefly then,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I have doe with my addresse to the people.

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

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

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

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

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

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

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

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

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

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

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

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

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

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