This being the general plague, as is evident, of the apostacy of the day wherein we live, if we are wise we shall consider very carefully, whether we ourselves are not influenced, more or less, with it; as where there is a general temptation, it doth, more or less, try all men, the best of believers, and prevail, more or less, upon their spirits. I am afraid we have not, some of us, that love for Christ, that delight in him, nor do make that constant abode with him, as we have done. We have very much lost out of our faith, and our affections, him, who is the life and centre, the glory and the power of all spiritual life, and of all we have to do with God, Jesus Christ himself. I brought it in only to let us know, that if we would revive our spiritual life (and believe it, if any of us are not concerned in our spiritual decays, these are sapless things, and will be heard with as much weariness, as spoken), we are to abide more at the well-head of life: it is the direction of our Lord Jesus Christ, Abide in me: unless ye abide in me, you can bring forth no fruit.' And every such branch shall be so and so purged.

But you will say, How shall we do so? How shall we abide, more than we have done, at this well-head of life?

1. We are to abide at the well-head of life by a frequency of the acts of faith upon the person of Christ. Faith is that grace, not only whereby we are implanted into Christ, but whereby we also abide in him: if so, methinks the frequent actings of faith upon the person of Christ, are a drawing near to the well-head of life. And though we are to put forth the vigour, the earnestness, the watchfulness of our hearts unto obedience; yet à ceasing to continue in the acting of faith upon the person of Christ, even under the vigour of our own endeavours by those general, outward desires of walking with God, and living to him, will weaken us, and we shall find ourselves losers by it. Do you all understand me? I am not teaching the wise, and more knowing of the flock; I would speak unto the meanest. I say, suppose we should resolve with great earnestness, diligence, watchfulness to abide in duties, in inward duties, to watch over our hearts, which is required of us; yet, if in our so doing we are taken off thereby from frequent actings of faith upon Christ, as the spring of our life, we shall decay under all our endeavours, watchfulness, and multiplication of duties.

Wherefore, my brethren, let me give you this advice; that you would night and day, upon your beds, in your ways, upon all occasions, have the exercise of faith upon the person of Christ; faith working by a view of him as represented in the gospel, by trust in him, and by invocation of him, that he may be continually nigh unto you. And you cannot have him nigh unto you, unless you make yourselves by these actings of faith, through his grace, continually nigh unto him so you will abide at the well-head.

I could shew you those excellent advantages that we should have by continually being near to Christ, who is the overflowing spring of grace, and from whence it will issue out to us, if we abide with him, be nigh to him, and keep up to this well-head.

2. Abide with him in love. Oh, the warm affections for Christ, which some of you can witness concerning yourselves, that your hearts have been filled withal towards Christ, when you have been under his call to believe on him! And it is a marvellous way of abiding with Christ, to abide with him by love, which is called 'cleaving to God and Christ; it is the affection of adhesion, and gives a sense of union.

How then shall we get our hearts to abide with Christ by love?

This is a subject that if I were to preach upon, how many things would presently offer themselves to us, from the excellency of his person, from the excellency of his love, from our necessity of him, the advantages and benefits we have by him, and his kindness towards us? All these things, and many more, would quickly present themselves unto us.

But I will name but one thing, and I name it the rather, because I heard it mentioned in prayer since I came in: Labour to have your hearts filled with a love to Jesus Christ, as there is in him made a representation of all divine excellencies. This was God's glorious design. It is not to be separated from his design of glorifying himself in the work of redemption; for a great part of God's glorious design in the incarnation of Christ, was in him to represent himself unto us, who is the image of the invisible God, the express image of his person.' Now if you do but consider Christ, as God is gloriously represented unto you in him, you will find

him the most proper object for divine love, for that love which is wrought in your hearts by the Holy Ghost, for that love that hath sweetness, complacency, satisfaction in it. Then let us remember that we exercise our minds to consider Christ, as all the lovely properties of the divine nature and counsels of his will, as to love and grace, are manifested by Christ.

If we would abide at the well-head of life, we must abide in these things: and let love be excited to Christ under this especial consideration, as he who represents the supreme object of your love, God himself, in all the glorious properties of his nature.

3. Add meditation hereunto; study Christ more, and all things of Christ; delight more in the hearing and preaching of Christ: he is our best friend: let not the difficulties of the mystery of his person and grace deter you. There are wonderful things of the counsels of heaven, and of the glory of the holy God in the person of Christ, as the head of the church; if you would be found inquiring into them, an unsearchable treasure of divine wisdom, grace, and love, are laid up in Christ; therefore meditate upon them more. Let me assure you, this will prove the best expedient for the recovery of our spiritual life. And I will abide by this doctrine to eternity, that without it we shall never recover spiritual life to the glory of God in Christ.

4. And then, brethren, seeing we have in the next place felt decays in the midst of the performance of multiplied duties, labour to bring spirituality into your duties.

What is that, you will say, and wherein doth it consist? It is the due exercise of every grace that is required to the discharge of that duty. Let every such grace be in its due exercise, and that is to be spiritual in duty: as for instance; would a man be spiritual in all his prayers? Let him then consider what grace, and what exercise of grace is required to this duty: a due fear and reverence of the name of God, faith, love, and delight in him; an humble sense of his own wants, earnest desires of supply, dependance upon God for guidance, and the like. We all know that these are the graces required to the discharge of this duty of praying by the Holy Ghost. And let these graces be in a due exercise, and then you are spiritual in this duty.

Is the duty charity, giving a supply to the poor? There is to be a ready mind, a compassionateness of heart, and obedience unto the command of Christ in that particular; these are the graces required to the discharge of that duty, and to watch against the contrary vices. So that if we would bring spirituality into duty, it is to exercise the graces that are required by the rule to the performance of that duty.

I shall only farther give you this one caution: Have a care that your head in notion, and your tongue in talk, do not too fast empty your hearts of truth: we are apt to lay it up in our heads by notions, and bring it forth in talk, and not let it be in our hearts; and this weakens spiritual life greatly. We hear the word preached, and it is of great concernment what account we shall give of the word that hath been preached unto you; for we that preach must give an account of our preaching; and so must you of what you hear: and many a good word is spoken truly, and yet we see but little fruit of it. And the reason of this is, that some when they hear it, take no farther regard of it, but let it slip,' as the apostle speaks, Heb. ii. 1. And if we complain of the treacherousness of our memories, it is the most harmless way of the slipping out of the word. It is not the treachery of our memories, but of our hearts and affections, that makes the heart like a broken vessel, that makes all the rents in it where the water runs out, as the comparison is. The word slips out by putting your affections into carnal exercise; and it quickly finds its way to depart from the heart that gives it no better entertainment. We talk away a sermon, and the sense of it; which robs us both of the sermon, and the fruit of it. A man hears a good word of truth, and instead of taking the power of it into his heart, he takes the notion of it into his mind, and is satisfied therewith: but this is not the way to thrive. God grant that we may never preach to you any thing, but what we may labour to have an experience of the power of it in our own hearts, and to profit ourselves by the word, wherewith we design to profit others. And I pray God grant that you also may have some profit by the word dispensed to you, that it slip not out through carnal affections, and be not drawn out through notions and talk, with a regardlessness to treasure it up in your hearts.

These things we are diligently to attend unto, if we would recover our spiritual losses, that we are complaining of, and that not without just cause.

DISCOURSE V.*

Question. It was queried by some, how we may make our application unto Christ, not in general; but under what notion and apprehension of the person of Christ?

Answer. Because some seem to apprehend there might be danger in terminating our worship upon the nature of Christ as a creature, I shall give you my thoughts and directions in it. And,

First, You must observe, we are to have no conceptions in our acting of any duty towards Christ or about him, but with respect unto his person, as he is God and man in one person. It is not lawful for us to have any apprehensions of Christ, to make any application to him as man only. Nor is it lawful for us to have any apprehensions of him as God only. But all our apprehensions of Christ, and all our addresses unto him, must be as God and man in one person. So he is, andso he will be to all eternity. The union is inseparable and indissoluble. And for any man to make his application unto Christ either as God, or as man, is to set up a false Christ; Christ is God and man in one person, and no other. So in all our actings of faith upon him, and application unto him, we ought to consider him, as he was the seed of David,' and as God over all blessed for ever,' in one person. This makes the great idolatry among the Papists; in the image of Christ they represent the human nature of Christ separated from his Deity, for they can make no representation of one, that is God and man in one person: hereby they become guilty of double idolatry, referring the mind unto one that is a man, and no more; and doing it by means of an image.

Secondly, The person of Christ is the immediate and proper object of all divine worship. The worship of Christ is commanded in the first commandment. By worship, I in

*Delivered April 7, 1676.