eyes, because men keep not thy law?"

Were not their souls solicitous about the interest of Christ in the world, like Eli's about the ark? Did they not contend earnestly for the "truth once delivered to the saints," and every parcel of it, especially wherein the grace of God and the glory of the gospel were especially concerned? Did they not labour to judge and condemn the world, by a holy and separate conversation; and do now the generality of professors abide in this frame? Have they grown and made improvement in it, or is there not a coldness and indifference grown up on the spirits of many in this thing? Yea, do not many despise all these things, and look upon their own former zeal as folly? May we not see many, who have formerly been in esteem in ways of profession, become daily a scorn and reproach, through their miscarriages, and that justly, to the men of the world? Is it not with with them, as it was of old with the daughters of Sion, when God judged them for their sins and wantonness? Hath not the world and self utterly ruined their profession? and are they not regardless of the things wherein they have formerly declared a singular concern? Yea, are not some come, partly on one pretence, partly on another, to an open enmity to and hatred of the ways of God? they please them no more, but are evil in their eyes. But, not to mention such open apostates any farther, whose hypocrisy the Lord Jesus Christ will shortly judge, how is it with the best? Are not almost all men grown cold and slack as to these things? not less concerned in them than formerly? not grown weary, selfish in their religion,

Are they

Are they

and so

things be indifferently well at home, scarce care how they go abroad in the world; at least, do they not prefer their ease, credit, safety, secular advantages, before these things? A frame that Christ abhors, and declares, that those in whom it is found are none of his. Some indeed seem to retain a good zeal for truth, but wherein they make the fairest appearance, therein will they be found to be most abominable. They cry out against errors, not for truth, but for party and interest's sake. Let a man be on their party, and promote their interest, be he never so corrupt in his judgment, he is embraced, and, it may be, admired. This is not zeal for God,

but for a man's self. It is not the zeal of thine house hath eaten me up;" but, "Master, forbid them, because they follow not with us.” Better it were, doubtless, for men never to pretend unto any zeal at all, than to substitute such wrathful selfishness in the room of it.

Do

Secondly, Is men's delight in the ordinances and worship of God the same as in former days? they find the same sweetness and relish in them as they have done of old? How precious hath the word been to them formerly! What joy and delight have they had in attendance thereon! How would they have run and gone to have been made partakers of it, where it was dispensed in its power and purity, in the evidence and demonstration of the Spirit? Did they not call the Sabbath their delight, and was not the approach of it a real joy to their souls? Did they not long after the converse and communion of saints? And could they not undergo manifold perils for the attainment of it? And

doth this frame still abide upon them? Are there not decays and declensions to be found amongst them? May it not be said, "Grey hairs are here and there upon them, and they perceive it not?" Yea, are not men ready to say with them of old, "What a weariness is it?" It is even a burden and a weariness to be tied up to the observation of all these ordinances. What need we be all out so strict in the observation of the Sabbath? What need we hear so often? What need of this distinction in hearing? Insensibly a great disrespect, yea, even a contempt of the pleasant and excellent ways of Christ and his gospel is fallen upon many profes

sors.

Thirdly, May not the same conviction be farther carried on, by an inquiry into the universal course of obedience, and the performance of duties that men have been engaged in? Is there the same conscientious tenderness of sinning abiding in many as was in days of old?-the same exact performance of private duties?-the same love to the brethren ?-the same readiness for the cross?—the same humility of mind and spirit?-the same self-denial ?-the steam of men's lusts, wherewith the air is tainted, will not suffer us so to say.

We need then go no farther than this wretched generation wherein we live, to evince the truth of the observation laid down, as the foundation of the instance insisted on. The Lord give repentance before it be too late!

Now all these declensions, all these decays, that are found in some professors, they all proceed from this root and cause, they are all the product of in

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dwelling sin, and all evince the exceeding power and efficacy of it. For the proof whereof I shall not need to go further than the general rule which, out of James, we have already considered; namely, that lust, or indwelling sin, is the cause of all actual sin, and all habitual declensions, in believers. This is that which the apostle intends, in that place, to teach and declare. I shall, therefore, handle these two things, and show, First, That this doth evince a great efficacy and power in sin. Secondly, Declare the ways and means whereby it brings forth, or brings about, this cursed effect; all in design of our general end, in calling upon and cautioning believers to avoid it, to oppose

it.

First, It appears to be a work of great power and efficacy, from the provision that is made against it, which it prevails over. There is, in the covenant of grace, plentiful provisions made, not only for the preventing of declensions and decay in believers, but also for their continually carrying on towards perfecAs,

tion.

1. The Word itself, and all the ordinances of the gospel are appointed and given to us for this end. That which is the end of giving gospel officers to the church, is the end also of giving all the ordinances, to be administered by them. For they are given for "the work of the ministry;" that is, for the administration of the ordinances of the gospel. Now what is, or what are these ends? They are all for the preventing of decays and declensions in the saints, all for the carrying them on to perfection. In general, it is for the perfecting of the saints;" carrying on the work of grace in them, and the work of holiness

and obedience by them; or "for the edifying of the body of Christ;" their building up in an increase of faith and love, even of every true member of the mystical body. But how far are they appointed thus to carry them on, thus to build them up? Hath it bounds fixed to its work? Doth it carry them so

No, saith the apostle,

far, and then leave them? "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." This dispensation of the word of the gospel, and the ordinances thereof, is designed for our help, assistance, and furtherance, until the whole work of faith and obedience is consummate. It is appointed to perfect and complete that faith, knowledge, and growth in grace and holiness, which is allotted to us in this world. But what if oppositions and temptations do lie in the way, Satan and his instruments working with great subtlety and deceit: why these ordinances are designed for our safe-guarding and deliverance from all their attempts and assaults; that so, being preserved in the use of them, or "speaking the truth in love, we may grow up unto him in all things who is the head, even Christ Jesus." This is, in general, the use of all gospel ordinances, the chief and main end for which they were given and appointed by God; namely, to preserve believers from all decays of faith and obedience, and to carry them on still towards perfection. These are means which God, the good husbandman, makes use of to cause the vine to thrive, and bring forth fruit. And I could also manifest the same to be the special end of them distinctly. Briefly, The