2. What are the causes of the languishing and decay of godliness .^ I answer : —
[1.] That great division and dissentiency that is among God's own people. When the language was divided, the building ceased ; when religion is controverted, it loseth its awe and force. It is observable that, Acts iv. 32, 33, when the people were of one heart and of one mind, ' then with great power gave the apostles witness to the resur- rection of Jesus Christ.' Mark that, roith poioer ; 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 doubt- ful when things are committed to the uncertainty of disputes, and so doth not commandingly check vicious inclinations. When the ways of flesh and blood are backed with wit and parts, and made to seem a valuable opinion, men are hardly gained.
Besides, godly men themselves, while they engage with too much heat and zeal in their particular opinions, grow cool in piety and practical duties, the strength of their spirits being diverted and carried 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 kingdom. Mat. xi. 12. But we usually mistake our object, and misplace our zeal upon such matters as have more of interest in them than godliness,and are rather busied indisputing much, than doingmuch.
[2.] The embasing and emasculating the ordinance of preaching. Hunger seeketh food, but lust dainties and quails. When preachers provide for men's lusts rather than their consciences, religion is embased and loseth power. A ministry that stayeth in the paint of words will beget but painted grace. When Vv^e come in the demonstration of the Spirit, we come in power, 1 Cor. ii. 6, ev airohei^eL, with plain and solid conviction ; this is the sin, this the curse and misery. When the thread of the gospel is so fine spun, it will not clothe a naked soul ; notion eateth out all saving knowledge. The apostle s})eaks of a -^ev- hdivvixo<; r^vcoai^, 1 Tim. vi. 20, ' Oppositions of science falsely so called,' by which they thought to better the gospel, but did indeed debase it.
VOL. V. 2 E
434 England's spiritual languishing, [Rev. III. 2.
Such niceties enervate godliness, make it weak and less in power. AVe must take heed then of debasing this ordinance to an effeminate deli- cacy. It should still be masculine and generous, full of spirit and power from on high. I would not be mistaken, as if I did plead for a lazy carelessness in managing the word. I know that God concurreth with man's diligence ; and if we would not have the people loathe the word, we should painfully provide it for them. Every scribe that is instructed for the kingdom of God, that is, that would do service in the church of God, must ' bring forth out of his treasuries things both new and old,' Mat. xiii. 52, that is, although not new truths, yet Kotvd Kalv(t)<i, old truths in a new way, otherwise represented to the imagina- tion or fancy, to take off that tedium or natural satiety that is in us, that we may not loathe them as coleworts twice sod, but that truths may still have a fresh look upon the conscience and affections. This may be done, but we must take heed of ungrounded niceties, subtle notions, that beget only speculation, and do not stir up to practice,
[3.] An undue preaching of the gospel. Poison conveyed in so sweet a wine maketh the cup the more deadly. By this means religion itself is made to be of sin's side, and the grace of God pliable to carnal conclusions ; and indeed, when the truths of God, that should convince of sin, are debauched to so vile a purpose as to countenance sin, men can the better overcome remorse of conscience, and do sin with the less regret, out of a presumption that the gospel is of their side, Jude, ver. 3, ' They turn the grace of our God into wantonness ;' they debauch the grace of God, that is, the doctrine of grace, make that yield countenance to their lusts ; and so men father their bastards upon the Spirit, and sin cum privilegio, by a license from heaven. When those that should have been prophets cried, Peace, peace ! see what Jeremiah saith, chap. iv. 10, ' Ah ! Lord God, surely thou hast greatly deceived this people,' in saying they shall have peace. It was done in God's name by the false prophets, and they were as secure as if God him- self had said so. AVe would willingly have the gospel over-gospelled, and hear in the ear of liberty ; therefore I am persuaded there is no one thing hath hindered the power of godliness, care of duty, humbling of souls, so much as this undue preaching of the gospel.
[4.] Public liberty and connivance, that maketh sin more common, and so less odious. Outward restraints keep men that are evil from discovering of it : and though it be the privilege of divine precepts to convert the soul, Ps. xix. 7, yet the commands and authority of men may much hinder the diffusion and dissemination of sin and error. It is good to observe the several guards that God hath put upon a man to keep him from sin, so prone are we to it. There are inward guards — Spirit, word, and conscience ; there are outward guards — the ministry, the church, and the magistrate — all which are as in his stead to be an awe to sinners ; more especially it is said of the magistrate that he is ' the minister of God, to be a terror to evil-doers,' Eom. xiii. 3, 4. Now, when their sword is sheathed up, and nothing is settled, wicked men lose all awe and restraint, and do what is ' right in their own eyes,' Judges xxi. 25, as it is said there they did when there was no king of Israel ; that is, no exercise of government to restrain public dis- orders, for as yet their government was not monarchical ; then all goeth