attain strength in them, that vigour of spirit, that life, joy, peace, and comfort, which any have had experience of.

2. There will be in such persons no decays in holiness of life, nor as unto diligence in all religious duties. If the decay be really of grace in the affections, it will be accompanied with a proportionable decay in all other things, wherein the life of God is concerned. But if it be only as unto the sensible actings of natural affections, no such decay will ensue.

3. Grace will in this case more vigorously act itself in the other faculties and powers of the soul, as the judgment and the will in their approbation of, and firm adherence unto, spiritual things. But,

4. When men find, or may find, their affections yet quick, active, and intent on other things, as the lawful enjoyments and comforts of this life, it is in vain for them to relieve themselves, that the decays they find are in their affections as natural, and not, as they ought to be, gracious. If we see a man in his old age grow more in love with the things of this world, and less in love with the things of God, it is not through the weakness of nature, but through the strength of sin.

On these, and, it may be, some other the like occasions, there may be an apprehension of a decay in spiritual affections, when it may not be so, at least not unto the degree that is apprehended. But when it is so really, as it is evidently with many, I had almost said with the most in these days, it is a woful frame of heart, and never enough to be lamented. It is that which lies in direct contradiction unto that spiritual mindedness which is life and peace. It is a consumption of the soul which threatens it with death every day.

It belongs not unto my design to treat of it in particular; yet I cannot let it pass without some remarks upon it, it being an evil almost epidemical among professors, and prevalent in some unto such a degree, as that they seem to be utterly forsaken of all powers of spiritual life.

Now besides all that folly and sin which we before discovered as the causes of the want of the growth of our affections in spirituality and heavenliness, which in this case of their decay are more abominable, there is a multiplication

of evils wherewith this state of heart and mind is accompanied. For,

1. It is that which of all things the Lord Christ is most displeased with in churches or professors. He pities them in their temptations, he suffers with them in their persecution, he intercedes for them on their surprisal, but threatens them under their spiritual decays; Rev. ii. 4, 5. iii. 2. This he cannot bear with, as that which both reflects dishonour upon himself, and which he knows to be ruinous unto those in whom it is. He will longer bear with them who are utterly dead, than with those who abide under these decays; Rev. iii. 15, 16. This is the only case wherein he threatens to reject and cast off a professing church, to take away his candlestick from it, unless it be that of false worship and idolatry. He that spake thus unto the churches of old, speaks now the same unto us; for he lives for ever, and is always the same, and his word is living and unchangeable. There is not one of us who are under this frame, but the Lord Christ, by his word and Spirit, testifieth his displeasure against us; and if he be against us, who shall plead for us. Consider what he says in this case, Rev. ii. 5. iii. 3. 0 who can stand before these dreadful intimations of his displeasure! The Lord help us to mind it, lest he in whom we profess to place our only trust, be in our trial found our greatest enemy. Take heed of such sins as Christ himself, our only advocate, hath put a mark upon, as those which he will not save us in.

2. It is that wherewith above all things the Holy Spirit is grieved. His work it is to give grace an increase and progress in our souls. He begins it, and he carries it on. And there can be no greater grief unto a wise and gracious worker, than to have his work decay and go backward under his hand. This is the occasion of those complaints of God which we find in the Scripture, of the unprofitableness and backsliding of men after the use of means and remedies for their fruitfulness and cure. What,' saith he, 'could I have done more for my vineyard than I have done? Why, then, when I looked for grapes, did it bring forth wild grapes? Can any thing be apprehended to be such a just matter of grief and complaint unto the Holy Spirit, to see and find those whom he had once raised up unto holy and

heavenly affections, so as that their delights were in, and their thoughts much upon, the things that are above, to become earthly or sensual, to have no sensible actings of any of his graces in them, which is the state of them who are under the power of spiritual decays? And this is the only cause wherein God speaks unto men in the way of complaint and expostulation; and useth all sorts of arguments to convince them of their folly herein.

When a wise, tender, and careful parent, hath been diligent in the use of all means for the education of his child, and he for some time hath given good hopes of himself, finds him to slacken in his diligence, to be careless in his calling, to delight in evil company, how solicitous is his heart about him, how much is he grieved and affected with his miscarriage. The heart of the Spirit of God is infinitely more tender towards us, than that of the most affectionate parent can be towards an only child. And when he with cost and care hath nourished and brought us up unto some growth and progress in spiritual affections, wherein all his concerns in us do lie, for us to grow cold, dull, earthly-minded, to cleave unto the pleasures or lusts of this world, how is he grieved, how is he provoked. It may be this consideration of grieving the Holy Spirit is of no great weight with some; they should have little concernment herein, if they could well free themselves in other respects; but let such persons know, it is impossible for them to give a greater evidence of a profligate hardness in sin.

3. This is that which in an especial manner provoketh the judgments of God against any church, as was intimated before, when in the order of profession and worship, any church hath a name to live, but as to the power of grace acting in the affections, is dead: when it is not so cold as to forsake the external institutions of worship, nor so hot as to enliven their duties with spiritual affections, the Lord Christ will not long bear with them; yea, judgment will suddenly break out towards such a house of God.

4. It is absolutely inconsistent with all comfortable assurance of the love of God. Whatever persons under the power of such a frame, pretend unto of that kind, it is sinful security, not gracious assurance or peace. And constantly as professors grow cold and decay in their spiritual affec

tions, stupidity of conscience, and security of mind, do grow also upon them. upon them. It is so, I say, unless they are sometimes surprised or overtaken with some greater sin, which reflects severely on their consciences, and casts them for a time under troubles and distresses. But that peace with God, and a comfortable assurance of salvation, should be consistent with an habitual decay in grace, especially in those graces which should act themselves in our affections, is contrary to the whole tenor and testimony of the Scripture; and the supposition of it would be the bane and poison of religion. I do not say that our assurance and peace with God do arise wholly from the actings of grace in us; there are other causes of them, whereinto they are principally resolved: but this I say, under an habitual declension or decay of grace in the spirituality of our affections, no man can keep or maintain a gracious sense of the love of God, or of peace with him. And therefore there is no duty more severely to be pressed on all at this day, than a diligent examination and trial of the grounds of their peace; lest it should be with any of them as it was with Laodicea, who was satisfied in her good state and condition, when it was most miserable, and almost desperate. Yea, I must say, that it is impossible that many professors, whom we see and converse withal, should have any solid peace with God. Do men gather figs from thorns, or grapes from thistles?' It is a fruit that will not grow on a vain, earthly, selfish frame of mind and conversation. And therefore such persons, whatever they pretend, are either asleep in a sinful security, or live on most uncertain hopes, which probably may deceive them. Nothing can be so ruinous unto our profession as once to suppose it is an easy matter, a thing of course, to maintain our peace with God. God forbid but that our utmost diligence, and continued endeavours to thrive in every grace, should be required thereunto. The whole beauty and glory of our religion depends hereon. To be spiritually minded is life and peace.'

5. Such a decay as that described, is a dangerous symptom of an evil state and condition, and that those in whom it is, will at last be found to be but hypocrites. I know such persons will, or may, have pretended evidences unto the contrary, and that they are well enough satisfied of and

with their own sincerity in many things; so as that it is impossible to fix upon them the sense and conviction of being but hypocrites. But this apprehension ariseth from a false notion of hypocrisy. No man they suppose is a hypocrite, but he that generally or universally pretends himself in religion to be what he is not, and what he knows himself not to be, or at least might easily do so. And it is true, that this is the broadest notion of pharisaical hypocrisy. But take a hypocrite for him who, under light, profession, gifts, duties, doth habitually and willingly fail in any point of sincerity, he is no less a perishing hypocrite than the former, and it may alter the case with them. I do not say that every one in whom there is this prevalent decay in spiritual affections is a hypocrite; - God forbid; I only say that where it continues without remedy, it is such a symptom of hypocrisy, as that he who is wise, and hath a care of his soul, will not rest until he hath searched it unto the bottom. For it seems as if it were thus with such persons, they have had a false or imperfect work in that conversion unto God which they have professed. Conviction of sin, communication of spiritual light and gifts, alteration upon the affections, change of society and conversation, have made it up. Now it is the nature of such a work greatly to flourish for a season, in all the principal parts and duties of profession. But it is in its nature also gradually to decay, until it be quite withered away. In some it is lost by the power of some vigorous temptations, and particular lusts indulged unto, ending in worldliness and sensuality; but in the most it decays gradually, until it hath lost all its savour and sap; see John xv. 3. Wherefore, whilst men find this decay in themselves, unless they are fallen under the power of a destructive security, unless they are hardened through the deceitfulness of sin, they cannot but think it their duty to examine how things stand with them, whether they ever effectually closed with Christ, and had the faith of God's elect, which works by love; seeing it is with them, as though they had only a work of another nature. For a saving work in its own nature, and in the diligent use of means, thrives and groweth, as the whole Scripture testifieth but it is this false and imperfect working that hath no root, and is thus subject to withering.