lesse sometimes with more liberty of spirit sometimes with lesse sometimes with more comfort sometime with lesse Sol. Yet let nothing discourage thee or take off thy spirit from the worke but follow on to know the Lord and his strength against all temptations against all suggestions against all discouragements against all thine owne feares and feelings and inequality of operations yet give not over but Keep up thy services still retain frequent communion with God still be begging still for the strength of Iesus Christ to raise thee heare still use the prescriptions till health comes thou art in the way and must not rest till thou hast obtained If thou breakest off before thou hast regained thy strength thou wilt fall backe againe and also lose all thy new endeavours for thy recovery in grace Thus much for the second proposition I proceed now to the third of which I can but give a touch lest I be hindred in the prosecution of the matter in the next verse I have not found thy works perfect c. That the estate though visibly Thirdly faire to the eyes of men yet it may be really imperfect in the eyes of God Amongst the Churches Sardis had a name that it lived but with God it had not that name and estimation Wee Christians have the judgement of charity but God hath the judgement of infallibility we looke onely on the skin and surface of actions but God looks into the hearts and spirits of persons wee judge of the heart by the actions but God judgeth of our estates by the heart Now the outward acts upon severall arguments and for severall ends and inducements may be extreamely different from the inward habit and disposition Persons for their credits sake and for their peculiar advantages may draw out acts naturally good when yet their spirits stand not right either for principles or ends of those acts so that notwithstanding al their profession their estate may bee imperfect before God partly For the frame and constitution of soule For the vigour and fulnesse of acting For the scope and intentions in performing For the mixtures in matters of faith or conversation But I cannot now inlarge in this singular affection Vse 1 Onely it may teach us above all to looke unto our spirituals as they abide in and flow from our hearts and soules upon which principally the Lord lookes he searcheth the hearts and reynes and approveth the actings of the heart more then of the hand and therefore wee reade that he had first respect unto Abel and then unto his offering 2 To study Gods approbation more than mans it is not sufficient nor safe that either wee alone judge our estates to bee good or that men judge them to be so unlesse the Lord findes them to be so every Christian is that as God judgeth him to be and he stands or fals according to this righteous judgement of the al-seeing and al-knowing God And so I take leave of that verse and proceed to the next Remember therefore how thou Revel 3. 3. hast received and heard and hold fast and repent In these words you have the other branches of the spirits speciall directions to the Church of Sardis which are three viz. 1 Remembrance remember Three branches therefore how thou hast received and heard 2 Persistence and hold fast 3 Renewed repentance and repent Briefly to open the words Remember sometimes the word is taken for the act of a particular faculty of the rationall soule which is called by the Philosophers Reminiscentia and then it is the calling backe of a thing or object formerly knowne and laid up in the memory Sometimes it is taken for the act of serious consideration appertaining to the judicious faculty of the soule wherein apprehended truths are well weighed throughly thought on or considered of in both respects I conjecture it may bee taken in this place How some reade that word rather thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what remember i. call to minde and consider what thou hast received and heard as if it were a word declaring the matter but rather in this place it imports the manner and therefore it is well translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How noting the manner how Christ taught and prescribed them at the first and also the manner how they embraced those holy rules of his for doctrine conversation Thou hast received and heard that is assented unto and embraced those truths and directions of Christ where is expressed first their ancient subjection or embracing of the doctrine of Christ received and secondly the meanes or way thereof viz. by hearing and heard I cannot possibly with any profit insist on all the observables out of these and the other words considering that little part of time which remaines for me to worke amongst you only I will point at three singular propositions viz. 1 That holy truths once received Three propositions are often to be remembred and thought on Remember c. 2 That acceptance of truths is not enough but Christians must adde thereto a persistence in truths hold fast 3 That renewed repentance is required of Christians as well as initiall and repent You see that all these propositions naturally flow from the text and are very proper for us and for the occasion upon which they are handled I begin with the first of them viz. Doct. That holy truths once received are often to be remembred and thought on There are three things which should fall into a frequent consideration 1 Our former sinnes and this will keepe us humble 2 Gods former mercies and this will make us thankfull 3 Received truths and this will make us dutifull and fruitfull The Iewes were to binde them as frontlets between their eyes Deut. 6. 8. to which Salomon alludes in Pro. 6. 21. binde Deut. 6. 8. Pro. 6. 21. them continually upon thy heart and tye them about thy necke and Eccles 12. 11. they are to be as nailes Eccl. 12. 11. fastened Looke on David and this was his practise Psal 119. Psal 119 15. I will meditate in thy statutes there once then reade verse 23. thy servant did meditate in thy statutes there is the second time but then reade verse 48. I will meditate in thy statutes there is the third time what speake I of once or twice or thrice see him in verse 97. Oh how I love thy law it is my meditation all the day The Apostles are frequent in their exhortations to this purpose to remember to lay up to keepe in minde not to forget the holy doctrines delivered by them nay and Christ pressed the same also upon themselves upon many occasions But for the cleere opening of this proposition premise with me these particulars 1 The frequent remembring of former truths must be a remembrance by way of subiection and not by way of contradiction we must not remember them and question them much lesse abuse and pervert them least of all oppose
diligence to walke with God Oh why is it whence is it that now it is not as once it was there is not that connaturalnesse as formerly the word works not on thee as formerly the Sacrament works not on thee as formerly the word of threatning reveales wrath and thou tremblest not the word of promise reveales goodnesse and thou lovest it not fidelity and thou beleevest it not the Sacrament opens the bloud of a Saviour and thou thirstest not thou rejoycest not thou art growne dull under all and bar ren after all thy dead heart argueth that thou art a dying soule 5 The same may be said for our conversation and wayes if they be now dead in respect of sinfulnesse or dead in respect of unprofitablenesse that wee are now become as the Heath that brings forth nothing or as the Briar which brings forth thornes that we turne all religion into a discourse or censure or dispute we can eat and drink and talke and sinne how have the shadowes of death covered us how chill and languishing are our graces turned Well seriously consider of these things you who heare me this day and looke to it that you be not a dying people more fearefull would your condition be then the condition of others for first you have more enlivening meanes then any people on the earth no City like unto you for publike offers or for private opportunities yee are even exalted unto heaven in the abundance and choyce of spirituall helpes and therefore your decayings would have more in the account then other mens the more meanes of strength and life accidentally make dying diseases to be the more deadly 2 Wee cannot but approve your flocking to the word and service of God in season and out of season as if you would take the kingdome of heaven by force if now under so faire a complexion you should be in a consumption that the vitals of godlinesse should slacke and pine away in your hearts and private walkings this dissonancie would be not only shameful to your profession but also uncomfortable to your conscience 2 Againe another way persons may discern whether they be dying and decaying By an observation of the acts or operations of their graces as if they be faint and more inconstant Simile you see that the root is lesse able when but a little fruit appeares on the tree and that the Spring is fallen when the streames scarce runne which yet were wont to flow when graces are scarce active or are uneven in their generall actings surely there is some spirituall languor in thee O Christian thy faith doth not commit things to God as heretofore and thy love is not so setled on Christ as heretofore and thy patience cannot beare in any measure as heretofore and thy sorrow is dry and thy zeale is cooled c. Simile If thy eye cannot see so well but growes darker and thy foot cannot goe so well but growes lamer and thy shoulders cannot beare so well but grow weaker it is an argument that naturall vigour is decaied The same may be said for our spirituall condition if graces exert not themselves in a former vigour c. Note I pray you to observe that graces are given unto us for three ends and uses 1 To be inclining principles to gracious or holy acts 2 To be inlarging principles to pious performances 3 To be cleansing opposing principles of sinful corruptions 1 They are inclining principles to gracious acts the nature of man without grace is like a dead man who hath no disposition to walke but when grace comes into the soule it doth enliven it and inable it and incline or dispose it unto holy operations to minde to will to desire to doe heavenly works as you see in Saint Paul when converted that renewing grace enclined him quite to another way and to other acts to pray to preach Christ c. Now where is that ancient disposition in thee unto good duties whence is that wonderfull unwilling esse and untowardlinesse of spirit in thee how comes it to passe that if thou dost serve the Lord it is as if it were of constraint there is a kinde of aversenesse and hanging backe thou doest not minde him in any measure and his law is not in thy heart 2 Againe they are inlarging principles they do not onely inable a man to good performances for the matter but also for the manner they make us a willing people in the day of our offerings and to delight to doe the will of God and to be glad in going to the house of the Lord. But now there is not that rellish of godlinesse there is not delightfulnesse of service there is not that libertie and alacrity of spirit thou art become a dull and heavy Christian as if there were not that suteablenesse ' twiâ—t thy heart and holy duties thou art growne very slothfull and carelesse and negligent in thy worke 3 Lastly they are cleansing and opposing principles of corruptions therefore compared to water which washeth out the spots and to fire which fetcheth off the rust and as our corrupt flesh is said to lust against the spirit so the renewed spirit is said to lust against the flesh and they are contrary one to the other still in opposition and conflict And so the time hath beene that thou hast found it that grace did humble and cleanse thy heart from the love of sinne and raised tender feare about it and singular hatred and opposition of it yea the very thoughts of sinne were an heavy burden to thee how often by reason of the rebellion in nature hast thou cryed out with Saint Paul O wretched man that I am who shall deliver me c. Is it thus now why is it not thus now is sinne quite subdued or thinkest thou that grace and sinne will ever be at truce nay but why dost thou suffer those contemplative evils to lodge in thy minde or those delightfull imaginations to tickle and invegle thy affections nay how darest thou to be tampering with acts if not sinfull yet doubtfull and as like sins as can be and which occasion sinne yea and sins prevaile much on thee as pride vanitie c. and under all this thy heart smites thee not restraines thee not the time hath beene thou durst not have beene or done this for a world c. Object But if the case be so may some tender conscience reply then I feare my estate is not right for I never had so much adoe with a sinfull nature all my life as of late daies and if the greater power of sinne shewes the more weakened estate of grace I am then the person in a dying condition Sol. To this I answer briefly 1 You must distinguish betwixt the turbulency of sinne and the prevalency of sinne the spirituall condition is not decaying because sinne is more molesting and rebelling but because sinne is more prevailing and leading 2 Betweene sinne in conflict and sinne in subjection
my grace is weakened when I yeeld to sinne but it stands in strength when it stands in defiance and conflict with sinne it argues the violence of sinne to breake out against grace and also it argues the potency of grace to keepe the soule from serving unruly and boysterous lusts 3 Betwixt sinne in temptation and sinne in the affection even a strong castle may be assaulted and a stout Christian much tempted then the spirituall part is weakened when sin is favoured If as there is much temptation in thy sinfull flesh so there is much detestation on thy spirituall part thy bow yet abides in strength Object But another Christian replies if these signes of decaying be right which you deliver then surely I am in a dying frame for heretofore when as I thought God looked on me in mercy in quickening me from the dead I had a very melting heart for sinne and a surpassingâ—y zealous love to God and his glory but now I finde no such height and flames and measures Sol. To this I answer 1 You must distinguish betwixt equall sensiblenesse and equall spiritualnesse upon the inchoation of grace there may be more sensiblenesse for as much as grace erects it selfe much in the affections of whose acts we are more apprehensive being more neere to sense but upon the advance in grace there may be more spiritualnesse though not such a sensible griefe in the affection yet a pure lothing of sinne and displicence with our selves in the will 2 Betwixt passionate expressions and deliberate or judicious expressions I confesse that heretofore thy zeale and love might be more passionate and violent but now they worke upon more pure and mixt grounds and for ever know it argues the grace to be the more strong which can act its parts with lesse turbulency and unquietnesse 3 Betwixt grace generally diffused and it particularly imployed at the first all the water ranne as it were in one channell grace exerted it selfe mostly in the humbling part and therefore seemed to be very much because very much imployed in a particular but upon further knowledge of Christian duties grace diffuseth its strength to all the acts of holinesse it is not the lesse because the more improved onely it is the lesse perceived Simile as health and strength are when totally diffused over the whole body 4 Betwixt interruption and corruption spirituall principles may sometimes be interrupted Simile like a river which yet is scrambling over the bay by temptations the passages are not alwaies so open for operation the very ineptitude of a mans temper may occasion unequall expressions of the visible act actus Imperati and yet there may be no weakening and decaying in the spirituall condition for the invisible frame actus eliciti are sure and full still the will and desires doe act as much as ever though the tongue or hand cannot render it and besides this the worke is made up by a secret humbling which is so unavoydably hindred from an open acting 6 But lastly if upon solid grounds when wee are our selves we finde a manifest inequality of our present with our former condition in grace then counsell is better for thee then comfort and mee thinkes no better advise can be prescribed then that of Christ himselfe to the Ephesian Church slaking in her first love Remember from whence thou art fallen and repent and doe thy first works Vse 2 If though upon perusall of these trials you finde your selves not to be in a dying condition 1 Then first blesse the arme of the Almighty God who hath given grace and upheld it 2 Beseech him for ever to preserve and increase thy spirituall qualities all thy daies it is by his goodnesse that thou art good and of his strength that yet thou abidest in thy strength 3 Vse all the meanes thou canst to keepe up thy graces that thou sink not into a dying condition Meanes to preserve us from a dying condition be these 1 Be humble Simile the high tide quickly ebbes and the highest sunne is presently declining faith is the champion for our graces and feare the watchman and humility the nurse Spirituall pride fils our fancies but impaires our graces now a man thinkes he hath enough and then he is sure to lose much if any thing keepes us from being low in grace it is this that we still grow low and poor in spirit In the Rickets they have large heads but weake feet so c. 2 Strive for further perfection 2 Pet. 3. 17. 18. in holinesse 2 Pet. 3. 17. the most of what wee have is but the least of that we want He that will not strive to be better will be worse in temporals we should insist more on our receits and that will make us thankfull in spirituals wee should insist more on our wants and that will make us fruitfull 2 Pet. 1. 5. Adde to your faith vertue and to vertue knowledge 6 v. and to knowledge temperance c. 8 v. for if thou doe these things they make you that you shall neither be barren nor unfruitfull c. 3 Quit all formality in all holy duties take heed of the first coolings much impiety may hang upon much indifferency a coole spirit is alwaies a losing spirit he who gives way to do duties in a slight manner will after a while be able scarce to performe them in any manner But as the rule was Hoc age so still keep up thy spirit with the duty stir up thy graces in all duties put out thy heart and strength in holy actions of praying and hearing and that will keepe thee alive in grace A conscionable and cordiall acting of good is blessed not onely with a preservation of grace but likewise with an addition and increase 4 Maintaine an holy jealousie and feare of decaying Blessed is the man who feareth alwaies saith Salomon Prov. 28. Three things arise from this One is tender watchfulnesse against all decaying occasions Another is frequent search and examination of our spirits and estates Quicke repairings of all faylings all which preserve us from a notorious decaying or dying 5 Be prudently serious in christian society spend not thy houres in vaine disputes lest while thou studiest odde notions thou in the meane time losest precious grace There are disputes which end onely in division and there are inquiries which tend to edification rather studie to make thy selfe better then to prove another to be bad 6 Keep up uprightnesse and by no meanes away with hypocrisie say not the sinne is little Simile for many a man hath dyed of a little wound and we all know that the small end of the wedge makes way for the greater nor say it is secret a man may dye of a secret stab as well as of an open wound When the children of the Prophets tasted of the pottage they cried out Mors in olla death is in the pot and so shall wee finde upon experience that there goes a dying influence with
every sinne Therefore take heed of all sinning especially of those against knowledge and conscience these are peccata vulnerantia divastantia wounding and wasting sinnes The tender heart and the upright these are the living and the lively hearts 7 I might adde that we must apply our selves to a living Christ and to living ordinances c. but these alledged rules shall suffice for this time Object But suppose wee are in a dying condition what meanes now Sol. 1 Finde out the speciall diseases or causes of thy decaying in what grace most and by what meanes and waies and acts 2 Be lowly humbled that thou hast so humbled and abased thy glory Thou shouldest grieve exceedingly that by thy great decayings God hath been so much dishonoured his spirit grieved religion shamed conscience wounded and grace impaired 3 Then use the meanes prescribed here in the Text strengthen the things which remaine that are ready to dye whence wee come to the next proposition viz. Doct. That spirituals if languishing and dying are to be strengthened For the understanding of this assertion premise with mee a few particulars 1 That there is a difference betwixt the Implantation Perfecting Strengthening of holy principles The Implantation of them is nothing but their free and effectuall communication unto a person from Gods holy spirit his hand alone sets all these heavenly plants and from his sole goodnesse and power are all those starres those shining and beautifull stars created in our soules Perfecting of holy principles is nothing but a successive addition unto grace received a rising or sprouting of those plants a going on from a weaker to a stronger degree The strengthening of them differs from both for it is not a new creation of holy principles but a restauration of them and so it differs from grace implanted and though it be an addition to grace received yet this addition is not to grace as meerely weake but properly to grace as weakened and so it differs from the perfecting of holy principles 2 The strengthening of decaying principles or habits of grace it is a spirituall and proportionable reparation of them unto their former liberty and ability and efficacie It is not a meere sustaining of them in genere gratiarum or in esse vitali that they shall not quite extinguish Simile as when a house is onely so kept that it fals not to the ground this is not sufficient to sustaining for graces may be strengthened as radicall habits when yet they may be pining in their vigour and remitted in their measure and graduals But strengthening of grace imports addition as well as sustentation Simile like recovery which is health in some measure comming and rising againe Nor is all regaining sufficient unlesse it be proportionable to the estate of grace when it began to decay sink when the decayed Christian recovers againe unto that ancient pitch of heavenly power and inclination and unto his old liberty of holy acts whether inward in the minde will and affection or outward in his open and visible duties now hath he rightly strengthened himselfe It is true that before he fully recovers that equall pitch hee may be said to strengthen his graces by way of disposition but punctually by way of habit the strengthening implyes a new equality as it were to the latitude of his former condition 3 There is a threefold strengthening of decaying principles A threefold strength of holinesse 1 One is by way of authority and plaine causality this strengthening is the worke of the spirit of Christ Iesus for as he onely is life to a dead man so he onely is medicine to a sicke soule his bloud is the onely comforting medicine to a troubled conscience and his spirit is the onely strengthening medicine to a decayed Christian It is he who must set us upon our legs againe and who must make our withered branches to flourish againe Now Christ Iesus doth Christ strengthens three waies strengthen the languished Christian as I suppose three waies 1 Excitando by awakening him out of his drowsie and deadly sleepe like those to Ionah what meanest thou O sleeper arise so doth Iesus Christ awaken the decaying Christian partly per sermonem sonantem by the powerfull knocking 's of the word which will not let him rest thus but charge on him all the wrath of God and the withdrawments of his love if hee will continue thus Partly per sermonem tonantem by some singular afflictions and neere corrections scourging of him in some singular outward mercies that hee may see his spirituall losses in temporary ones Partly per sermonem pulsantem by his owne spirit clearing the eyes of his understanding to open and reflect and consider on the decayed condition as also by exciting the conscience bitterly to accuse and judge him for this reciduation and witherings with much torment feare and shame 2 Adjuvando by conferring Alvarez de aux Gr. disp 88. p. 698. on him actuall and efficacious strength specialem concursumro bur actuale whereby his will resolves to forsake those courses of death and to turne backe againe into the pathes of lite and is also inabled by that helping grace both to bewaile its former decayings and also earnestly and constantly to supplicate the throne of grace and mercy for pardon and for strength to recover 3 Renovando by a daily infusing in the use of meanes such new measures and degrees of holinesse untill the decayed Christian recovers his former ability and vigour shaking off his corruptions and attaining unto that strength of holy understanding faith will love desire feare care obedience as heretofore 2 Another is by way of ministery and office this concerns the Pastors of flockes who should consider the estate of their sheepe and if they finde any to wander to reduce them into the way of truth if any to be weake to beare them up in their armes with comfort if any to be pining and decaying to stirre them up by holy reproofes and pious counsels and directions for all the waies of a speedy and safe recovery and many interpreters thinke this the principall strengthening meant and intended in this place 3 A third by way of personal duty and so the decaying Christian strengthens himself when being awakened and excited and assisted by the Spirit of Christ he applies himselfe unto and continueth in the use of all holy and raising meanes whether private or publicke or both untill God againe strengthens what he hath wrought in him This strengthening is partly Privative in the expulsion of those diseases and occasions which have impaired the spirituall condition Positive in a continuall succouring of the spirituall condition till it recovers to its ancient degree and station Quest But why must the spirituall condition be thus strengthened Reasons hereof are many Sol. 1 Spirituall decaies are exceeding losses therefore to be repaired and strengthened they are a losse In that which is our excellency holinesse is the glory of a
God and the dignity of a Christian it is holinesse which makes thee to differ from men more then reason makes thee to differ from beasts If with him in the Gospell thou shouldest lose thy sheep or with her in the Gospel thou shouldest lose thy groat thou wouldest seeke to recover them how much more when thy crowne is losing c. In that which is our safety graces are not onely ornamenta beautifull garments but munimenta powerfull weapons thou losest thy weapons in the very field before thine enemies if thou losest thy spirituals and makest thy selfe naked so that any temptation may insult over thee and wound thee Simile at least thou canst not so well wield and use thy weapons a broken arme what can it doe especially with a dull weapon against strong and skilfull adversaries In that which is our serenity the weakened grace and the wounded conscience still goe together or if not then it is the dying grace and the dead conscience which is farre worse then the other In that which is our felicity ah unhappy Christian who when thy bow abode in strength couldest see a loving God enjoy a gracious Father couldest speake to him much and heare from him much but now hast changed thy confidence into feares thy sunne into darkenesse thy communion into strangenesse thy glory into shame 2 Who knowes what the end will be if thou strengthen not thy decaying graces The Lord knowes how farre thou maiest fall if thou wilt not thinke of rising Thou seest how poore a crop of duties comes from thy decaying graces thou feelest thy affections almost gone thou apprehendest not only a weaknesse but a wearinesse in holy services thou findest thy appetite gone from the word thou knowest thy neglect of many a Sacrament thou canst not but observe a vanity to arise in thy minde in stead of heavenly purity and a more delightfull consociation with vaine and idle persons then with solid and fruitfull Christians Yea and since thy graces have beene weakened easie temptations have beene very likely if not altogether effectuall to insnare thee to great transgressions from many omissions thou art now ready for great commissions Simile so that like a stone running downe a hill or a man carried further and further into the sea thou doest indanger what in thee lies the very soule and salvation of thy selfe and the love of God is it not setting are not his frowns rising And here will be work now made for that miserable soule of thine which hath so farre gone from home and is departed from thy fathers house 3 We are bound to keep our graces in repaire and more then so orgo we are not to rest in a decaying estate but to recover c. Simile As the Tenant who takes an house is bound to keepe it in repaire that it may be habitable against winde and weather so must we keepe up the graces given unto us and not let them sinke at all Nay more then so wee are bound against not onely decayings but against meere standings wee must proceed from faith to faith we must perfect holinesse in the feare of God we must grow in the love and knowledge of our Lord Iesus we must abound in all the fruits of righteousnesse we must use and increase our talents it will not be an answer of proofe to retaine our naked talent and say Master there is thine own The first use of this point shall bee to stirre us up to the Vse practise of this duty I will not spend time to demonstrate that we need strengthening I may speake my conscience with grief that generally we are a decaying people in the powers of godlinesse and flames of holy affections yea our own consciences secretly testifie against us this day that so it is yea the judgements of God the fire of his wrath which begins to burn and flye abroad in this City yet againe testifies as much and therefore my exhortation to us all is that we wisely consider of our dyings and decayings ah if the Plague should breake into our dwellings and take us away in our decayed estates a tormenting sore and a tormenting conscience a dying spirit and a dying body both at once the Lord knowes the wofulnesse of such a condition There are onely three things which I shall commend unto you for the application of this viz. 1 The motives to excite us 2 The meanes to perform it Three things 3 The manner of doing it 1 The motives To excite us to strengthen our spirituall condition shall Seven disadvantages be drawne from the disadvantages in a weakned the advantages of a strengthened conditiō 1 In respect of duties the Christian is to be Gods workman he is the servant of the Lord who imposeth on him not a few but many workes not easie but many times difficult workers not for a while but constant workes such duties that a little knowledge wil not serve the turn nor a little wisdom nor a little faith nor a little patience c. some of these duties are active some passive some respecting his general some his particular calling some of relation to God some to man some to himselfe Now the weakened Christian hee is no body to the strengthened Christian for duties for every man is as his strength is and our actions for the course of them are as the ability of the soule is from whence they come The weakened Christian comes very short of the other both for His adaptation of spirit unto duty there is not that connaturalnesse if I may so speake of his spirit to spirituall offices duties come hardly from him Simile like a rusty key to open a doore hee doth his worke with a more indisposed spirit not freely but like a sickeman he goes very little and is quickly weary and poorely not fully whereas the strengthened Christians duties flow from him as from an easie principle and lively and quicke cause His adequation of duty to the rule He doth not minde the rule of holy actions so much nor doth hee proportion his workes to the commands God may command much more then he doth for ordinarily the decayed Christian is guilty of many omissions Hee failes wonderfully oft-times in passing over the duty of prayer or reading or hearing c. But the strengthened Christian he is for all duties difficult as well as easie private as well as publique though hee cannot intensively answer the rule for duty yet extensively hee doth knowingly and willingly hee omits no duty His affective cooperation with duty hee doth duty but without such co-working affections more formally he doth pray and heare perhaps but it is coldly and sleepily it is not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as if it were some indifferent worke he acts with a carelesse and indifferent spirit His eye is not so full on Gods glory nor is his heart so warme in prayer c. His coles of fire burne in a cold hearth He is not
lively in living works but performeth spirituall works without much spiritualnesse But the strengthened Christian hath workings in his workes or as in Ezekiel there was a wheele within a wheele he serves the Lord with a fervent spirit and with all his soul hee is exceeding glad to obey and is much grieved that he can obey the Lord no better Acceptation of duty the Lord doth not looke so upon his offerings as on the duties of a strengthened Christian it is true that the Lord doth not despise the day of small things even weake services are graciously respected by him but when Christians weaken their owne operations they doe weaken also Gods acceptations for the Lord is pleased differently to answer his servants according to their different dispositions and tempers faint seekers have but faint answers and resolute petitioners get plentifull answers from him of good 2 In respect of the ordinances here also the weakened Christian is very short of the strengthened Christian both For preparation unto them his heart is not put in such a frame to come and converse with God he will not take that paines before he comes to the word hee doth not by precedent meditations and prayers bring such a receptivity and and teachablenesse of heart to the word nor for the Sacrament perhaps he comes and thrusts on the worke but retires not himselfe examines not himselfe humbles not himselfe hungers not thirsts not nor considers his particular necessities so rightly to dispose his soule for an holy communion with God but is more full of carnall indulgence to himselfe and study rather for apologies to excuse his neglect then by preparative duties to fit himselfe For application of them hee stands under the ordinances with more distractions with lesse attentions with an unclosing spirit the word workes not so on his heart nor his heart on the word He stands under the ordinances with a more distracting spirit or else with a more fearing spirit lest the Lord will finde him out for his revoltings and either hee dares not come to the Sacrament or if he doth hee is not able for his life almost to be confident and perswaded of Gods love towards him in Christ For fructification he buyes not at the market suckes not and thrives not by the breasts nor makes that use of them as the other doth nor doth hee improve them so to the benefit of his spirituall condition as the other doth the counsels commands exhortations reproofes promises they are generally to him in his weakned estate as water on the rock or as the waves to Ionah sleeping in the ship they have not that virtutem moventem that authority over his drowsie spirit But the strengthened Christian hath farre more easie passages the word and Sacrament have their sweet and facile impressions on his understanding will and affections by discoveries of sinne and threatnings he feares the Lord and hates sinne more By discoveries of goodnesse and mercy and Christ his faith gets more and his love riseth more By discoveries of duties and commands his cares and desires abound more in him they are still humbling or still purging still raising or still upholding of him he is more and more built up and edified in his holy faith his communions with God are more cordiall and more beneficiall there is still a fuller and sweeter conjunction betwixt his soule and Christ 3 In respect of corruptions which are the very bane and poyson and shame of his soule and sore woundings and impairings the weakened Christian is found much underfoot and is more in bondage and lesse sensible of it gray haires appeare more on him unruly lusts get more head againe and he either hardly feeles them or faintly resists them He is now become as a wounded man over whom every coward can insult The strength of tender perception of sinne failes and the strength of resolute opposition and the strength of frequent conquest so that his soule is much imbased by lusts his resistance are either 1 None 2 Or faint 3 Or fruitlesse But he is overborne by the tide more easily like an unskilfull rower or a sicke man by a thrust But it is otherwise with the strengthened Christian who now can leade captivity captive he is mighty in prayer and resolute in defiances and generally happy either in making sinfull motions to flye or in preserving his soule from yeelding unto them either hee is more quiet or lesse guilty He is a greater enemy to sinne a surer conquerour and still a lesser servant 4 In respect of conversation it is true that the Christian must be gold without and gold within hee must be like the heavens excellent in substance and beautifull in appearance a good heart is not enough but also a good life and walking like a Spring which is for common good and not for private But the weakened Christian in his conversation fals short of the others who is strengthened in many respects v. g. 1 For strictnesse though it be a kinde of garment yet it hangs more loosely and like one of the Planets Simile though a starre in heaven yet sometimes nearer sometimes more distant from the equinoctiall There is not that exact conscionablenesse in holy walkings but a sordid complying many times with the acts and waies of unworthy societies or at least his graces are out-dared and over-awed so that when hee should expresse them for Gods glory he is afraid to speake or worke 2 For profitablenesse every good man should be like a tree on which one may gather fruit he is to be a steward of the manifold gifts not inclosing but imploying of them for the benefit of others his boxe of oyntment should be opened If thou be good thou art bound also to doe good for graces are given not onely to make us good but also to make us to doe good but thus it is not with the decaying Christian He being now fallen into a penurious stocke of grace hath almost lost the art and skill of profitablenesse his acts seeme rather to be those of civility then piety he may be as facetious but is not so religious in conversings his discourses are more censorious and insolent then substantiall and edifying I confesse that some Christians cannot so draw out their treasure through a bashfulnesse of spirit but he is growne lesse active because lesse able his barrennesse is in the cause and not in the instrument So that he may eat and drink with others but no good comes from him his lips preserve not knowledge nor doth his communication administer grace to the heare whence it followes 1 That God hath little or no glory by him 2 That the Saints have little or no delight in him 3 That his conscience hath little or no comfort in it selfe 3 For cleernesse his river is not so sweet but ever and anon it proves brackish his sunne though it runs its course yet it is frequently clowded so is it with his life he is not doing