01.09. Of the Symptoms of Declension in the Power of Godliness

OF THE SYMPTOMS OF DECLENSION IN THE POWER OF GODLINESS.

CHAPTER IX.

1. A drowsy and slumbering frame of mind is a sure sign of declension. Sluggishness and inactivity are certain evidences of a declining state in a Christian. Though there may be life, still liveliness and vigor are wanting. Some ill habit of mind is contracted, if we are disposed to carnal ease, and are not prepared for spiritual exercise and communion with God therein. This is a very Sad frame, and bitterness will be the issue of it. So it was with the church: I sleep, says she, but my heart waketh. It is the voice of my beloved, &c. If Christ finds us indisposed to give Him entertainment, when He graciously condescends to make us a kind visit, we may reasonably expect Him to withdraw from us, and teach us the evil of our ingratitude, by the want of His delightful presence as He did the church, when in such a frame. It is very much to be lamented that ever such a wretched stupor Should seize us, as unfits us for holding fellowship with a dear Redeemer; but this is sometimes our case, through the prevalence of the flesh. It is with us as it is with a person asleep, our senses are locked up, we neither see nor hear as we ought, nor are agreeably impressed by any spiritual objects; but are almost wholly taken up with things of a very different nature, to the great detriment of the gracious principle in us. Besides, then we suffer the enemies of Christ quietly to introduce noxious errors into His church. And this is remarkably true in our times. As there never was a season, at least since the Reformation, wherein corruption of doctrine was more artfully, violently, and generally introduced; so never with less opposition from those who profess to be the friends of Sacred truth. As this is the shame of some, it is an occasion of glorying in others.

II. Loss of spiritual appetite is a sign of declension in grace. If we nauseate our heavenly food, we may be assured that it is the effect of some very bad disorder in our souls. For if the new creature is in a sound and healthful state, it will desire, feed upon, and digest with pleasure that elegant food which our heavenly Father hath provided for its support and entertainment. Our taste is grievously vitiated by sin, if we do not savor the things that be of God. If we prefer ashes to the hidden manna, grace must be under a melancholy decline, and corruption grown strong. If we do not hunger and thirst after the bread and water of life, there is reason to conclude that we feed upon husks, which are not food for the new creature ; but its opposite in our hearts. When grace is lively and flourishing, the mind is disposed to seek after and embrace spiritual objects; but if the flesh hath the ascendant, we slight heavenly things, and our affections are fixed on earthly things. The want of a relish of spiritual food, and a hankering after what is agreeable to the flesh, arise from some dangerous distemper which hath seized the soul; and Satisfying our disorderly desires, tends to fix that distemper, and to bring the new creature into a languishing condition.

III. Declension attends us, if our love to God, Christ, and to spiritual things is abated. When grace flourishes, love is ardent, our affections strongly tend towards heavenly objects, and we take much pleasure in them. This is often the case at first conversion. The love of our espousals is fervent, and causes us to surmount those difficulties, which, when an abatement in the warmth of our affections takes place, we think insuperable. It is truly melancholy that we should lessen in our love to those objects which are infinitely amiable, and most deserving of our intense desire and highest delight; but so it is, through a variety of causes in ourselves, and numerous temptations which we meet with in the world; insomuch that it may be difficult to determine to our full satisfaction whether we are the subjects of this heavenly grace or no. And this decay of our love is generally the effect of negligence and want of caution to avoid sinful pleasures ; or it may be occasioned by an anxious concern about the things of the world: either of these will damp our spiritual affections, and render our minds vain and carnal. This luke-warmness is very displeasing to Christ, who is recommended to our esteem by all that is charming and attractive. I suppose that none who think themselves concerned in matters of this important nature, can be wholly insensible of that coldness which almost universally is found amongst professors in our times, And though it is the subject of common complaint, but few seem inclined to lay it to heart, as we all ought to do, nor to betake themselves to proper methods for a revival of a holy affection in their souls. The aim of some is not, or at least it doth not seem to be, that Christ and His grace may become more precious to their souls; but they are striving after holiness, with little, if any regard, to the person, love, glory, and grace of Christ; hence they labor in the fire, and all their pains are to no purpose at all; their work is consumed, and they are totally disappointed of attaining real spirituality. The issue of all their labor is only a legal frame of mind, and such an opposition to sin as the flesh itself will join in, under the lash of the law, to whose conduct and rule they subject themselves. As these persons are much pleased with their imaginary success against sin, because the axe hath lopped off some of the branches of lust; so none are more inclined to censoriousness in judging others, who in fact are what they would be thought to be, but in reality are not so, viz., spiritual and holy. Every man will certainly be deceived who shall think to introduce spirituality into his mind and affections, without acts of faith on the glory of Christ, for thereby alone is the mind changed into the heavenly image, from glory to glory. If, therefore, Christ is less precious to our souls than He has formerly been, in His person, offices, grace, and benefits, whatever we think of ourselves, we are assuredly declined in grace, let our opposition to lust be what it may, under the influence of other considerations.

Grace must certainly be declined, if our affections are chilled towards Christ and heavenly things; if they are less in our thoughts, and are not so pleasant and delightful to us as they have been. Where there is intense love to any object, it will often make it present to the mind, and that will view it with pleasure, which increases the passion of love to the object. So it is in natural things ; and in spiritual things it is the same. If our thoughts are but little employed about Christ, nothing is more certain than this, that we love Him but little. What! love Him much, and think of Him but little! It is impossible. Warm affections to a dear Saviour will frequently make Him present to the soul, and cause it to view Him with wonder and delight; and that pleasing prospect of Him will maintain a fervency of love to Him. For spiritual affections are a great help to spiritual thoughts, and spiritual thoughts promote spirituality in the affections.

Some persons seem to me to be almost utterly unacquainted with the true workings of grace in the heart, who yet profess it is their desire to improve in grace ; for while they are laboring after holiness or what is so in their apprehensions, they plainly manifest that they have forgotten, if they ever knew, how it is to be attained.

IV. Another symptom of a decay in grace, is an abatement of our zeal for the honor of God, and of a dear Redeemer. As the gracious principle in believers is an humble hope in divine mercy through a Mediator; so it is a concern for the divine honor. And if that principle is lively and vigorous, it will cause us to decline whatever reflects dishonor on God and His ways, and engage us cheerfully to practice those duties with a peculiar pleasure, that are most conducive to the glory of God, and which give the clearest evidence of our subjection to Christ, as King in Zion. If the new creature is preserved in a healthful state, it will influence us to bring forth much fruit to the glory of our heavenly Father ; but if it falls under a decay in vigor and liveliness, our concern to glorify God will be very small. And this is evidently the condition of numerous professors at this time. Of this also general acknowledgment is made; but without the use of proper means for rekindling a holy zeal in our hearts for the honor of God and of a precious Saviour. Until other measures are taken than many pursue, it is not likely that this evil will be remedied; but it may be expected to increase, except where it is advanced so far already, as not to admit of any increase. This may be the dreadful condition of some who once made a fair show.

V. A thirst after, and fondness of the world, is a symptom. of declension in grace. Lawful it is to desire as much as is really wanted, and we have ground to hope for the bestowment, of such a share of the things of this life, in some way or other; enjoying that, contentment with it is our duty, if we never have more in possession. And it is of very little consideration whether we have or not. It is even a reproachful thing to human nature, to be all pursuit after the transitory things, of this fluctuating state. Various considerations may well make us ashamed, even as men, of our insatiable thirst after riches, and those advantages which they can procure us, viz., the brevity of human life those advantages, therefore, we cannot long possess. The uncertainty of our continuing in this state, the short time our feeble frame seems to be erected for, especially in the enjoyment of health and ease, without which nothing in the world can render us comfortable, as men. Again, we cannot enjoy much of this world, let us be entitled to ever so large a share of it. Great men have no more enjoyment of what their brawny servants luxuriously devour in their kitchens, than of what their horses eat at the manger, and drink at the pond. The gay liveries of their lackeys, and fine trappings which adorn the creatures of their ease, ambition, and pride, come not into the number of those things they enjoy, nor is it possible that they should, Besides, abundance makes us neither wiser nor better; and, therefore, that man is a fool, who thinks that an addition to his fortune increases his happiness. More over, riches are uncertain things, and possibly they may not be long kept. Once more, that respect which is paid us, in a affuent circumstances, is seldom to ourselves, but to what we have about us ; but men’s good opinion of themselves will not suffer them to discern the flattery of cringing dependents, and of such who intend, sometimes at least, to have the command of their purse.

There are other considerations which may make us ashamed, as Christians, of our thirst after, and fondness of earthly treasure, viz., God puts no value upon it. He throws it away as a thing of nought, on the very worst enemies He hath in the world. Again, it cannot do us the least degree of good, as we are Christians. Earthly treasure cannot increase our grace. Besides, we have infinitely better things to entertain our minds with than magnificent dwellings, rich furniture, costly apparel, and sparkling decorations. He who hath not, is a stranger to happiness, how much so ever his vain fancy is pleased with the splendid figure lie makes wherein he cannot justly compare With a butterfly or a tulip.

These things are so obvious, that no difficulty at all obstructs the sight of them ; and yet even professors at this time are much intoxicated with this strong opiate, and seem to discover that they think they shall never have enough of this world, while they are permitted to live in it. A full evidence this is that they are but very little conversant, in a way of faith, with a better. No wonder, therefore, if they are much in doubt whether they are likely to enjoy that world, when they shall be obliged to leave this, at such seasons as they are compelled, by one means or other, to exercise their thoughts about so gloomy and terrifying a subject. Again,

VI. The want of watchfulness against sin, excited by a quick and tender sense of its evil nature, is a sure sign of a decay in grace. When the new creature is in a good plight, and is vigorously acted, sin is exceedingly hateful to the saints, because then they have a clear and striking apprehension of the malignity of its nature, which maintains in them a holy indignation against it. If the mind is much exercised in the consideration of that price which was paid for the remission of our guilt, viz., the blood of Christ, as a lively hope of pardon is thereby ingenerated, so a detestation of evil, whose pardon cost Him thus dear, certainly springs up in the mind from that consideration. And this is always attended with strict watchfulness against it. For the soul cannot bear the thought of countenancing that which was the procuring cause of such shame, sorrow, and pain, as a precious Jesus was put to, felt and endured, in order to our redemption from that misery to which sin subjected us. If any pretend unto an assurance of forgiveness on this foundation, without any experience of shame, sorrow, and hatred of sin, on account of its vile nature, I dare boldly pronounce such a pretension to be no other than a vain presumption, that is likely to be followed by an eternal loss of their immortal souls. Everlasting ruin will certainly ensue, if sovereign mercy interposes not to make them ashamed of this irreligious confidence. A sense of pardon, through the death of Christ, always produces a hearty sorrow for sin, and this influences unto watchfulness against all appearance of evil. And, therefore, the want of such caution must be an evidence of an interruption in the exercise of grace, if not of a total want of holiness in the soul.

VII. When we are more governed in our conduct by prudential, than spiritual considerations. By such considerations, I intend a view to our reputation and advantage, as men, and unto our own credit, in the character of professors. Indulgence in criminal lusts is attended with disgrace, at least among the sober part of mankind, we can never gain and preserve an interest in their esteem but by a good behavior. And, irregularity is followed with many pernicious effects in the circumstances of men; thereby a person not only tarnishes his character, but draws upon himself and his family very great inconveniences,-it prevents him making provision for their future prosperity; it wastes his present substance, and entails reproach on his name, and poverty on his descendants. If men even make a profession of religion, then a loose and unguarded conduct justly renders them the objects of slight and disregard in the religious character. Now, if our circumspection, sobriety, and attendance to the duties of religion arise from these considerations, and we are what we be as to these things, by the influence of such motives, we have not our conversation in the world, by the grace of God, but by fleshly wisdom. Grace hath higher views and far nobler ends in all its acts; and it is a glaring proof of a sad declension in grace if we are acted by these considerations, rather than by views to the glory of God and the honor of Christ. A behavior of this kind is not only most distant from true holiness, but it contains not anything of real virtue in it, for even that is the practice of morality, upon other and better considerations than these. The Lord, who searches the hearts of men and is intimately acquainted with all our governing views, only knows what low degrees of holiness sometimes are found in us, even when our deportment is such as raises it above the censure of those who have opportunity of knowing us best. Let us thoroughly consider this awful truth, that there is no more of true holiness in us than there is of a single eye to His glory in the denial of our lusts, and the discharge of our duty in the civil and religious life. Oh! what need have we of the exercise of forgiving love since our defects are so very many ! and what necessity are we under to implore the divine aid to assist us in our obedience, without which not the least degree of real spirituality will ever be found in it ! So far as we are influenced by a regard to our advantage as men, and our own credit as professors in our deportment, rather than to the honor of Jesus Christ, and His gospel, we fail of yielding that holy obedience to Him He requires of us. We are not under the direction and determining influence of grace in what we do, but merely prudential considerations and motives if we have not an eye to the glory of God in all we do.

VIII. When we are influenced not so much by evangelical as legal motives; for then, though there may be more show of holiness there is less of it in reality; and this will always attend an indifference towards the pure and unmixed gospel of Christ. It is a great mistake to imagine that spiritual obedience will ever be promoted by legal principles. A declension in grace will always follow an abatement in a regard to the doctrines of grace, whether the Christian is sensible of it or no. He may regularly keep up the practice of religious duties, and on that account conceit that he is not declining ; but a narrow and strict view of his heart and frame will soon convince him of a melancholy languor in his graces, in proportion to the abatement of his regard to the pure gospel of Christ. The reason is evident, the vigor of grace in the heart is only to be maintained by mixing faith with the doctrines of grace. Hence is owing that dry, formal, and sapless obedience which many professors satisfy themselves with keeping up. There may be as much as ever of the form of godliness, but the power of it is greatly wanting.

Query 1. Why is grace suffered to decline, and sin permitted to break forth into such acts as it sometimes has in good men?

Answer. Great modesty becomes us in a question of so much difficulty, lest we " darken counsel by words without knowledge. But some reasons for it may be assigned, viz. God may permit this with a view to exalt the glory of His grace in their pardon and Salvation. This permission on His part is consistent with His righteousness and holiness ; but if any commit evil that His grace may abound, it is a wicked and most impious way of sinning yea, beyond what the devil is capable of, for he has no opportunity of sinning against God at this dreadful rate. Again, To convince haughty sinners of madness in pretending to perfection. If the best saints have been guilty of committing the foulest sins, a pretence to perfection can have nothing to support it. That it is certainly true that none are justified by virtue of their own obedience. Moreover, For our caution, not imitation, that we may learn what the power of sin is, where there is most grace.

Lastly., For the relief of humble souls -under a brolien sense of their guilt; or to encourage them to hope in divine mercy for pardon. And this is a wise, gracious and holy end of God in such permission.

Query 2. How may a Christian under declension arrive at satisfaction that he is the subject of true grace?

Answer. 1. If he is very much declined it may be difficult for him to attain a satisfying evidence of this matter, which is enough, one would think, to deter us from that carelessness and negligence which occasions it. That is a condition greatly to be dreaded, wherein a person can scarcely collect any ground of hope that he is in the way to heaven, but for ought he knows, at present, be may be in that path which leads down to the chambers of death. Is not this sufficient to make us tremble and start back from an act of sin, when we are solicited by the flesh and Satan to commit it ? But alas! through the deceit and violence of lust under temptation, we are guilty of acting a most cruel part against ourselves; and if a dear Redeemer, against whom we offend, had no more compassion for us than we have for ourselves, perish we must, without remedy. Well it is for us, that God and a precious Saviour bear us greater love than we have for ourselves without this our eternal ruin would be inevitable.

2. It may not be best for us always to attain to Satisfaction in this point. In some frames it might prove a temptation, viz., when we aim not at present acting’s of faith and repentance.

3. The wisest part we can act in such a sad condition is, rather to desire and seek after acting grace now, than to enquire whether we have acted it before. And if it shall please God to enable us thereunto, we shall in some measure be able to discern an evidence of the truth of what we are desirous of obtaining satisfaction about. For where such acts be as are proper to grace, there grace most certainly is. Besides, this is the only way of coming out of this sad condition, for a revival cannot be without renewed acting’s of grace in the soul.

4. Uneasiness with this condition, and a desire of being brought out of it, as it is what dishonors God, may be considered is the breathing of the new creature, though laboring under much weakness, which sin has brought upon it; for this is a farther view than our own peace, and is the soul’s tendency towards God, as the object of its choice and delight according to the regenerate part ; and, therefore, where this is, there is ground of hope that the mind is not destitute of a principle of spiritual life, though it is fallen into a very melancholy decay. But,

5. Suppose the worst thou canst, believer, even this, which I know will be very cutting to thy soul, that as yet thou hast never truly acted faith on Jesus Christ. Thou now seest thy need of Him, and of a communication of grace from Him, to make thee what thou fearest thou art not, viz., holy. Thy proper business at this time is to flee to Him for refuge, or to commit thy soul to Him to be sanctified and saved by Him ; and doing this will be acting the best and wisest part thou canst in thy present condition. Fears of being mistaken in relation to past acts of faith should not prevent thee making a present application to Christ for help and relief in thy sorrowful state.

Query 3. What is included in a revival of grace ? or wherein consists a recovery from backsliding ?

Answer. A renewed conversion after backsliding is excellently expressed by David, after his grievous revolt, in Psalms 51:1-19., whereupon I shall make some observations.

1. He is solicitously concerned about the remission of his sins; and divine mercy is the ground of his hope and the matter of his plea, not his surprisal into evil, nor his sorrow and contrition for it, though it appears it was very great, but mercy, goodness, and grace alone, without the consideration of any extenuating circum stances.

2. He speaks of his conduct, not in soft and qualifying terms, but in such language as was suited to its nature, and expressive of the just sense he had of it, and of indignation against himself on account thereof. He calls it transgression, or rebellion, sin, and iniquity, and expressly mentions the worst part of his miscarriage, blood-guiltiness. When repentance is truly acted, the soul abhors tender names for its sin, nor does it seek to cover and hide its iniquities. That which under temptation is thought no great offence, when truly repented of is accounted heinous. Sin, before its commission, often appears to the mind as a very small evil, but true grace acting in a way of repentance for it, throws off all its false colorings, and views it in its dreadful malignity ; and cannot bear to use tender and soft language about so vile and detestable a thing as sin is.

3. David considers God as the object against whom he sinned, and that he had done that great evil in His sight; wherein a variety of considerations are included which influenced his mind to an ingenuous sorrow, viz., what the Lord is in Himself, and what He was to him, and had done for him.

4. He confesses the sinfulness of his nature, he traces up the stream to the fountain from which it proceeded, viz., the impurity of his heart. As, acts of sin are discovered as flowing from that origin, when repentance is exercised, a person views that evil source with great humiliation and self-abasement. He discerns that, he is, in his disposition, the reverse of that inward truth which God requires. The nature of sin is directly contrary to eternal truth, and in all its pleas and arguing it is a deception of the mind. Most properly, therefore, does David consider it as the very reverse of amiable truth.

5. He prays earnestly for holiness. Whenever sin is discerned in its malignant nature, holiness, its contrary, is seen in its excellency and beauty and as sin is then the object of the mind’s great aversion, holiness is the object of its choice and delight. There cannot be an abhorrence of sin, without pleasure at the same time, and in the same degree, in holiness. True repentance is not only a loathing of acts of sin, but it also is the soul’s desire of being unprincipled with a disposition and temper of a contrary nature.

6. He deprecates the loss of God’s gracious, spiritual, and immediate presence.

7. Prays for the enjoyment of divine consolation, and to be upheld in his walk by the good Spirit of God.

(1.) Grace influences the penitent heartily to acknowledge that lie deserves to be cast away from the gracious presence of God, and for ever to lie under His awful displeasure. The justice of so terrible a procedure is freely owned, but it is contrary to the nature of grace to be content without a sense of divine favor, and therefore a submission to the loss of God’s gracious and glorious presence, is not required of grace ; for that principle, whose nature it is to desire a sense of the favor of God, cannot be content with the eternal loss of it, that would be acting contrary to itself ; the supposition of the possibility of which is absurd. In nothing does the difference between legal and evangelical repentance more appear than in this, the former dreads suffering under God’s anger, the latter trembles at the thought of sustaining the loss of divine favor; and, consequently, it is not in the nature of grace to dispose a poor sinner to be willing to bear that loss. It confesses indeed that it would be just with God to banish the criminal from Himself, but it can never consent to an eternal separation from Him. Nor does God require this of any, neither does he produce in the minds of His children a willingness for ever to be banished from Himself.

(2.) David had enjoyed precious discoveries of divine love and goodness, and of an interest in God’s salvation, which filled his soul with peace, consolation and joy.

(3.) Such manifestations had been withheld upon his evil behavior. No man shall enjoy heavenly comforts while he continues in a backsliding frame and course.

(4.) He longs and prays for the restoration of those joys to his soul. Through sovereign and infinite grace there is proper foundation to hope for this signal favor; grace in the heart in some measure discerns this, and that encourages it to use freedom in its address to God for it. The seasons of the return of these heavenly visits, is wholly in the sovereign pleasure of God; and sometimes they are sooner, and sometimes later, just as it pleases Him to act by His disobedient children. Some He is pleased to surprise with melting discoveries of His goodness, mercy, and grace, immediately upon their sin, and thereby He breaks their hearts in love, and at once recovers them from their evil frame and way. This was Peter’s case. And, sometimes He withdraws for a considerable space of time, and then the mind becomes either stupid through the continued prevalence of sin, or sorrowful under a sense of its shameful departure from God, and the bitter effects of that ungrateful carriage. The former seems to have been David’s condition; but he is now awaked out of his lethargy, and the heavenly principle again vigorously exerts itself.

Query 4. May a Christian think he is declined in grace, and be mistaken in that matter?

Answer. I think he may, and that some gracious souls are mourning under such an apprehension without cause. For,

1. They have a fuller knowledge of themselves. One branch of the Spirit’s work, is to furnish us with the knowledge of ourselves ; and we never have right apprehensions of our nature, state, and condition until our dark minds are irradiated with the light of divine grace. According to the degrees of that light, is that acquaintance we have with our own sinfulness, weakness, darkness, and alienation of mind from the life of God. Grace, when increased, enlarges our views of our hearts, and enables us to look deeper into that gulp of iniquity which is therein. Hence, some, from a growing acquaintance with the various ways wherein sin exerts itself, are induced to think that they are waxing worse and worse; whereas this apprehension springs up in the mind, not from the growing power of sin, but the increasing light of divine grace in the soul. Persons most sanctified, are always most sensible of their natural impurity. When grace is quickest in acts of opposition to sin, it is soonest discovered in its corrupt motions. Hence, saints who have been very eminent for holiness have most complained of their vileness, and the power of sin in their hearts. Where there is the largest measure of grace, there is the fullest knowledge of sin in its nature, being, power, and treachery ; and we are never less spiritual than when we are least sensible of our natural carnality.

2. The self-displeasure of these persons is greater. Nothing is more natural to us than to be pleased with ourselves on account of some imaginary excellency or other. This vanity is often fed, even by such supposed qualifications, wherein real merit has not the least concern. This is one sad evidence, though overlooked by many, of the dreadful corruption of our nature, and is such abominable pride as calls for deep humiliation and self-abasement. Grace, when it thrives, brings us to a hearty and ingenuous acknowledgment, that we are so far from being possessed of advantages, which are a proper foundation of self-admiration and applause, that we are the unhappy subjects of every detestable quality, which is a just reason why a creature should shrink into nothing in its own esteem, and be content for ever to lie in the dust. Without true grace no man is humbled to make such submissions in kind, as the state of every man calls for and unless that holy principle is preserved by the good Spirit of God, in lively exercise, our natural pride will soon rise up to a considerable degree, and we shall fancy ourselves to be at least somewhat fair and beautiful. On the contrary, if grace flourishes, we shall clearly discern that we have no more just pretension to beauty, than a man who is covered from head to foot with filthy running ulcerous sores, the stench of which makes him even weary of his life, as it is offensive to all about him.

3. Sin is more hateful to them. Mere uneasiness under a sense of guilt, is no evidence of the being of grace in the soul. That which exposes to penalty, in a reflection upon it, will give pain to the mind, and produce heavy censures of a man’s self. Love to sin is not inconsistent with great regret, when the mind hath a painful sensation of sin’s demerit. The consequence of vice may be dreaded, even when a man is under the sway of vicious inclinations, Conviction disturbs him, and will not suffer him to enjoy peace, but it produces no dislike to sin, as sin. As sin is impatient of any restraint, there may be a strong contest between that and conviction, and this jarring of conviction and sin some take for real conversion, whereas it is quite of another nature. Grace brings the mind to detest sin in itself, upon a clear perception of its vile nature. This is what a legal conviction will never do, let it be carried to ever so great a height ; and it is a good evidence of an increase in grace, when the mind is much influenced to hate sin, because of its evil nature, and to resolve to forsake and oppose it under that consideration, whatever becomes of the poor soul, whether it is saved or lost. Nothing short of true grace will effect such a disposition of mind : and yet some humble persons go mourning who are the happy subjects of that disposition, but they shall be comforted.

4. They have a clearer knowledge of Christ, and He is more precious to them. Grace is a discernment of the glory, beauty, and excellency of the Saviour, in His person; and a perception of the value and preciousness of His righteousness, sacrifice, and fullness, which raises the highest esteem of Him in the mind,-it engages the soul to choose Him and delight in Him ; and as this principle is more or less exercised upon Christ, the believer increases or declines in love to Him. If our spiritual views of Him are unfrequent, our affections will grow carnal, and our hearts will be much inclined to look after and embrace other objects. And this decay of spirituality in the affections, is attended with no small degree of insensibility ; love is cooled, and the man takes little or no notice of it, that is not the matter of his grief; he is playing the harlot with a variety of other lovers. I have nothing to offer for the peace and consolation of those who are in such a frame their case requires not a cordial but a corrosive, to bring them out of their lethargy, for if they are possessed of a living principle, they are seized with a sad slumber. But the persons whose encouragement I aim at, are such whose love is not in fact abated; but through causeless fears and jealousies they are apprehensive it is, which apprehension fills them with sorrow and bitterness, and that is a comfortable evidence of the reality and fervency too of their affection to this infinitely amiable object.

3. They are more spiritual in their obedience. A Christian may be sunk very low in grace, even when he is regular in the course of his obedience. Two things are necessary to evidence the truth of grace in the heart. (1.) The practice of duty. (2.) A spiritual principle in the soul as the spring of it. Where the first is not, it will readily be granted that a person is graceless ; but as to the second, neither the nature of it is understood, nor the necessity of it acknowledged by many, whose aim and endeavor, as they say of themselves, is to be as obedient and holy as they can.

(1.) A person must become dead to the law in order to live unto God. The law is dead to a Christian, and he is dead to that."I through the law am dead to the law ; that, being, dead wherein we were held." It is the law that the apostle speaks of, under the authority and condemning power of which we all naturally are ; but grace brings us from under its yoke and disposes us to practice duty upon other considerations and motives than what the law is acquainted with, And there are duties, which though radically are contained in the law, they are not formally; wherein much of that obedience consists that is required of believers. Acts of faith in Christ, evangelical repentance, love to Him, and gratitude for His saving benefits. None of these branches of our obedience are formally contained in the law, though they are so radically, as it is a perfect and eternal rule of righteousness. The measure of the precepts of the law, as in the form of a covenant, is the truth it reveals, legal obedience is founded on doctrines which are proper to the law; and, consequently, acts of faith in Christ, love to Him, and subjection to His authority in His complex character of a Mediator, are none of the ditties of the covenant of works. Hence, it follows that they cannot be the immediate duties of such as are under that covenant. But this, by the bye.

(2.) Perfect holiness is required by the law. It allows of no defects or imperfections. Infinite perfection can never give an imperfect law. This seems to me so clear a point, that I think a man must offer violence to reason if he doubts of its truth: and yet some express themselves in such a manner concerning Moses law, (as they term the law of God,) which cannot easily be reconciled with it. But,

(3.) It is called the letter, in distinction from the gospel, which is styled the Spirit. " The letter killeth, the Spirit giveth life;" because the truths of the gospel excel in spirituality those truths that are proper to the law. The latter are glorious, but the former exceed in glory. And they are the foundation of a more spiritual obedience than What the law as a covenant is acquainted withal.

(4.) This is the reason why human understanding discerns, in some degree, the propriety of the doctrine of the law, and the reasonableness of that obedience which is built upon it. But it cannot discover any excellency in evangelical principles, nor the fitness of that obedience which is built on those principles as its foundation ; and hence, unregenerate persons, what conviction so ever they receive of the truth of the gospel in discharge of duty, they always act under the influence of the doctrine of the law, so far as they understand it, and not in the least measure agreeably to the nature and genius of the gospel. And, even in believers there is a propensity to this legal obedience. Their minds are not wholly evangelized. Sometimes, and in some instances, they are not actuated by the influence of evangelical, but legal motives. It is a good evidence of a growth in grace, when the soul attends much to the practice of those duties that are founded on the doctrine of the gospel, and unto the discharge of all under the influence of that doctrine.

First, This spiritual obedience is without fear, that is to say, it arises not from a dread of punishment. He that obeys merely from the consideration of the dreadful consequences of disobedience, no more approves of the matter of duty, than a vassal approves of the command of a tyrant, that is contrary to his own inclination, though he executes it, because lie would not expose himself to his merciless fury. Such obedience cannot be pleasing to a man of an ingenuous open disposition it can only be agreeable to him who makes his will a law to others, whether it be right or wrong. And, can we think that it will be accepted with God? No, surely! He abhors it, and must do so ; for it supposes that a man either thinks himself called unto unreason able service, or that his inclination is to violate the just and equitable command, if he durst ; the former is a blasphemous reproach cast on God, the latter is the will’s refusal of duty, and its choice of sin, provided it might be with safety to the man himself. It is just that sin should expose to penalty, but to avoid the commission of it merely to escape punishment, is far, very far, from that holy obedience which God requires of of his creatures.

Secondly, Spiritual obedience is freely and cheerfully performed not with reluctance, as men do, whenever they act Linder the influence of terror and dread. The law may drive a person to duty, but the gospel sweetly draws him. A sense of wrath may restrain sin, and prevent it breaking forth, but it will never produce a contrary disposition in the soul. Grace doth the latter, and when it is lively, obedience is the more voluntarily performed.

Thirdly, It is an evidence of spirituality when duties are the matter of our delight. The flesh may be compelled to practice them by various considerations, but never with the least degree of pleasure. Grace is a disposition to acts of ditty, and therefore it is no unpleasing task, which it is unto the flesh. And if the new creature is lively and vigorous, the more spiritual any duty is, by so much the more is the mind of a Christian delighted with it. A readiness to engage in exercises wherein the proper business of the soul is to hold communion with God; and if that is the attractive unto those exercises, it is a sure sign of heavenly mindedness. The persons whose consolation I here aim at, are happily disposed to those branches of Christian obedience, in an especial manner, wherein nearness unto God is to be enjoyed ; and on that account they take pleasure in them : and yet, because they find within themselves a reluctance to those duties, arising from the flesh, they are sometimes greatly discouraged, and think that surely they are in a declining state ; but, on the contrary, they are really flourishing in grace. We should not form our judgment of the being of grace in our souls, by a freedom from the being or acting’s of sin in us, that is not to be expected so long as we are here ; neither should we measure our grace by the opposition the flesh makes against it, but by the genuine acting’s, of the gracious principle in its in acts of holy obedience, and its opposition to the motions of the corrupt part in our hearts. The difference between a regenerate and unregenerate person is this, the regenerate man is partly spiritual and partly carnal, in the disposition and acts of his mind; the unregenerate is wholly carnal in his dispositions and in all his acts, whether he is employed about what is materially good, or what is materially evil. For such as his nature is, such are all his actions, either in the matter of them or in their circumstances. No good thing is in the flesh, and therefore nothing that is good can possibly be brought out of it, either by the terrors of the law or the sweet and melting truths of the gospel. The difference between a growing and a declining Christian is this, grace is much and vigorously acted in the former, but little and very weakly in the latter. Grace, when it is highest in its acts, never prevails with the flesh to unite with it in what is spiritual; that always, and in all instances, opposes the spiritual part ; hence, every act of duty a regenerate person performs, is imperfect, and tinctured with evil and, where there is the most grace there is the clearest sense of the opposition it meets with from the law of sin, in that course of holy spiritual obedience, whereunto it disposes the Christian. And therefore the growing saint, for want of a due consideration of this, may conceive that he is under a decline, and walk mournfully on that account, when he hath the best evidence of true grace in his heart, and of its increase also.

One thing I would mention here, in a way of caution, and that is, what I have offered is not intended for the jocund and merry professor, such as our times abound with ; let them not imagine that this is a cordial which God hath prepared for them. I would as soon present them with a cup of poison, while they continue in their present frame and course of behavior, as with the consolatory truths of the gospel. Let them take care, though they please themselves with the doctrines of grace, as some of them do, that the law does not, by and bye, seize them as its rightful subjects, in all its dreadful terrors; if it should, all their jollity will be suddenly turned into distress, and their catastrophe will be terrible beyond expression, and even thought too. Some may say, "What, would you have religion wear a melancholy gloom?" No such thing is intended. But this I know, that carnal mirth is not the fruit of real experimental religion. That produces pleasure of a far better nature, a joy that is solid and lasting.