(2.) This is not that which I do intend. Men may be weary of God, whilst they abide in the observance of a multitude of outward duties.
[1.] They may be so, with respect unto that spirituality and in- tention of mind unto the exercise of all grace, which are required unto such duties. These are the life, the soul, the animating principle of them, without which their outward perfonnance is but a dead carcase. Men may draw nigh to God with their lips, when their hearts are far from him. This is that which becomes God in his worship, and is useful to our own souls; for "God is a Spirit, and he mil be wor-
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shipped in spirit and in truth;" which he is not, but in the exercise of the graces of his Spirit in the worshippers ; " for bodily exercise profiteth httle, but godliness is profitable unto all things," 1 Tim. iv. 8.
To keep up the mind unto this frame, to stir up all grace unto a constant \dgorous exercise in all holy duties, is a matter whereunto great spiritual diligence and watchfulness is required. Watch unto prayer. A thousand pretences rise against it ; all the arts of sloth, formality, weariness of the flesh, and the business of life, do contend to frustrate the design of it. And the suitableness of resting in the work done, unto the principles of a natural conscience, gives efficacy to them all : and when men come to satisfy themselves herein, it may be it were better that for a time such duties were wholly omitted; for in that case conscience itself will urgently call on men, not hard- ened in sin, to a consideration of their condition : wherefore much spiritual labour and diligence is required in this matter. The out- ward performance of religious duties, be they never so many, or how- ever strictly enjoined, as the daily and nightly canonical hours amongst the Popish devotionists, is an easy task, — much inferior unto the constant labour which some men use in their trades and callings. And in them, in the performance of them, either public or in their families, men may be weary of God: and according as they are remiss in the constant keeping up of spirituality, and the exercise of grace in sacred duties, so is the degree of their weariness. And there is almost nothing whereby men may take a safer measure of their de- cays or growth, than by the usual frame of their minds in these duties. If they do constantly in them stir up themselves to take hold of God, Isa. Ixiv. 7, it is an evidence of a good temper of spiritual health in the soul. But this will not be done without the utmost watchfulness and care against impressions from the flesh and other temptations, But sloth and formality herein is a sign of a thriftless state in the inner man: and all inventions of such formality are disserviceable unto the interest of grace.
[2.] So is it with them also, who, attending unto the outward duties of religion, do yet indulge themselves in any known sin; for there is nothing of God in those duties which tend not unto the mortification of all sin : and men may keep up a form of godliness, to countenance themselves in the neglect of its power. And in par- ticular, where any known sin is indulged unto, where the mortification of it is not duly endeavoured, where our religious duties are not used, applied, and directed unto that end, there is a weariness of whatever is of God in them ; nor hath the soul any real intercourse or commu- nion with God by them.
5. If we should make a particular inquiry into the state of our
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450 HOW TO RECOVER FROM SPIRITUAL DECAY,
souls witli respect unto those graces wliicli are most useful, and tend most to the glory of God, it is to be feared that the decays of many would be made very evident; such are zeal, humility, eontriteness of heart, spiritual-mindedness, vigour of soul, and delight in the ways of God, love, charity, self-denial, and the like. Are we fat and flourishing in these things, even in old age ? Are they in us, and do they abound ? as the apostle speaks, 2 Pet. i. 8. Do we bring forth the fruit of them, so as to show the faithfulness of God in his supply of grace ? I shall not make a particular inquiry into them, but only give two general rules, whereby we may try ourselves with respect unto them all.
(1.) The loss of a spiritual appetite unto the food of our souls is an evidence of a decay in all these graces. Spiritual appetite consists in earnest desires, and a savoury relish; so it is described by the apostle, 1 Pet. ii. 2, 3, " As new-born babes, desire the sincere milk of the Word, that ye may grow thereby ; if so be ye have tasted that the Lord is gracious." There is required unto this spiritual appetite an earnest desire of the Word, grounded on an experience of the grace of God in it, unto this end, that we may grow and thrive sjoiritually thereby. And this appetite will give T^s as just a measure of the state of grace in us as a natural appetite unto wholesome food, with due digestion thereon, doth give of a good state of health in the body.