01.08. On Declensions in the Power of Godliness

ON DECLENSIONS IN THE POWER OF GODLINESS; ITS CAUSES, &C.

CHAPTER VIII, A real believer will never sink into a state o unregeneracy; or, grace in his heart will never become extinct: yet he may greatly decline, with respect to the liveliness, vigour, and exercise of grace, through various causes. The Christian may suffer a suspension of the divine influences. There is always such an influx of divine power and grace as maintain the being of the spiritual principle of grace in the hearts of the saints; but they do not at all times enjoy the enlivening operations of blessed Spirit on that principle, whereby its acting’s are interrupted for a season, their joy and consolation abate, and they become less conversant about spiritual objects. The flesh takes this advantage, and often acts its part with great violence; and the consequence is of a very sorrowful nature to the Christian, for he declines in the new man, and the old man gains wonderful degrees of strength.

Query 1. Why does God thus withdraw from His people, or suspend His comforting influences, which are necessary to their close walk with Him ?

Ansswer.1, He may do this in a sovereign way, or without any cause in the manner of their behavior towards himself.

2. It may be with a view to teach them more fully the knowledge of themselves, relating to the strength of corruption, and the weakness of grace in itself; and blessed fruits follow upon it, under His direction and guidance, though for the present it is distressing to the saints.

3. Sometimes it is in a way of awful rebuke for their miscarriages; and when this is the case, they cannot well be insensible of it, for the cause is near to view. He will make them know that though He loves their persons, He hates their sins; that though He will not frown them into hell as an angry Judge, He will correct them as an offended Father and it may be Iong before He admits them to former freedom and familiarity. This is an awful, but a holy and righteous dispensation of God towards His disobedient children. Let us, if we are in this sorrowful condition, freely and heartily own the justice of the rebuke we lie under, and adore the favor that God draws not His sword against us, but in kindness and mercy uses His rod upon us, for our great good in the end.

Query 2. Can this with drawment consist with divine faithfulness, and God’s care of the new creature?

Answer. Yes ; for it is neither total nor final. He preserves the being of grace and He will revive it again, which two things comprise the whole of what is intended in those promises that relate to our perseverance in faith and holiness to the end.

II. Another cause of declension is the opposition that sin makes to grace in the souls of believers. That is ever present with them, and at no time is it inactive, whether we perceive it or no. The advantages it hath, through its power and force, treachery and deceit, cursed cunning, continual presence, the variety of objects upon which it acts, and the numerous temptations by which it is excited, are indeed inexpressible; as every one who carefully observes the various ways wherein it assaults us will soon and fully be convinced. But, alas! we are too apt to be inattentive to its serpentine windings and turnings, whereby we become great sufferers in our noblest part, before we are at all aware of it. This, this is a stupid folly in us, and it costs us dear. By this means we get a blot, our souls receive a deep wound, (and astonishing grace it is that it proves not mortal,) our spiritual part languishes, and it would certainly expire, but that our gracious Father and compassionate Head preserves its being in our souls. No thanks to us that its existence is maintained, for sin has prevailed with us to act a part, through our inadvertency and extreme folly, that tends to our ruin and destruction. Grace never thrives where sin is nourished, for the interest of the flesh and of the Spirit cannot be promoted at the same time. If corruption is predominant in its acting’s in our hearts, we cannot reasonably be in doubt a single moment, whether we are flourishing or declining in grace it may at once, and without any debate upon our condition, be determined that the opposition to sin declines in its vigor, and that concupiscence increases in strength.

Query 1. When may sin be said to be predominant in its acting’s, in a believer, which is so very detrimental to grace?

Answer. It hath a predominance in the mind when it fills the thoughts, entangles the affections, and prevails upon the will to choose such objects as are agreeable to it. To instance, in covetousness, which is a thirst after the empty and perishing things of this world. If the mind is possessed with anxious thoughts about the increasing of our temporal estate ; if our affections are ensnared, and pleasing images are formed in our corrupt fancies from that increase, sin is certainly predominant in a way of covetousness, pride, and a low ambition. And I think that professors in general have reason, remarkably at this time, to examine themselves closely as to this matter, for an eager pursuit after corruptible perishing things is manifestly in many as that which preys upon the vitals of religion ; for while they are forming numerous projects to add to their earthly store, they starve their souls, and in religion appear mere skeletons.

Query 2. Can this prevalency of sin in the mind consist, with true grace ?

Answer. 1. Some would roundly assert that it cannot, and boldly pronounce every one in whom it is, to be an unregenerate person. But,

2. I dare not pass such a censure, nor affirm that there is no principle of holiness in a mind wherein sin gains such a predominancy in acting ; there may be life where there is not growth and vigor. Yet,

3. This I am free to assert, that such a prevalency of corruption is inconsistent with spiritual peace, joy in God, and divine consolation. "If any man loves the world, the love of the Father is not in him." If love to the world fills the mind, there can be but a very small sense of divine love to us, and but a very low degree of love to God in our hearts. I am confident of the truth of this, let who will be affected by it. And I am persuaded that the number of such is, at this time, very great.

III. A languor in grace, may be occasioned by a neglect of duty. Various duties are enjoined upon us, with a gracious view on the part of our heavenly Father to our spiritual profit; and, if we do not practice those duties, we are unmindful of our own advantage, as well as of the glory of God, which negligence must be followed with loss to ourselves. Those duties are, reading the Scripture, meditation on it, prayer, especially private addresses at the throne of grace, hearing the gospel preached, and the celebration of the holy institutions of Christ, all which are intended for our spiritual benefit ; and a proper attendance to them is usually blessed of God, to the increase of heavenly knowledge, the establishment of faith, and indeed unto the improvement of every grace of the Spirit. This is that precious reward which God has given us grace to hope for, in keeping His commandments. On the contrary, we must expect Him to hide His face from us, if we seek Him not in those ways wherein He has promised to meet and bless us; for such neglect is both a violation of His command, and a regardless of our own good.

Some, perhaps, may say that they experience no reluctance to these exercises, but as the appointed seasons of such duties return they are ready to the performance of them, and cheerfully discharge them. I would ask these persons if they aim at spirituality of mind, and a solemn treating with God himself therein If that is not their aim, they may perform them without trouble and difficulty to themselves; but let them know this also, that it is without any honor to God. Such, whose attention it is not, in prayer, and other religious duties, to deal with God in them, will not perceive any disinclination in their minds unto them ; they may therefore wonder at others, whose design this is, and who think that those duties are not performed to any good purpose without it, speak of such an aversion in themselves to duties which reason itself cannot but allow to be necessary. The only way of discovering this cursed aversion in our hearts to such exercises, is by an aim to perform them in a spiritual manner. If giving to God the lip contents us, we shall not find any difficulty to attend to that; but if we really desire to give Him our hearts, we shall quickly perceive that this, though a reasonable, is a most difficult service. The insensibility which many discover of the distance of the mind from God, in a great measure arises from a contentment in duty itself, without their hearts being raised up unto, and fixed on God in duty; without which, we do Him no honor, nor does any advantage accrue to ourselves by the discharge of it,-conscience may be quieted, but grace is not acted.

Readiness to the performance of social duties is not always an evidence of liveliness in a Christian, no, nor yet in a minister. A private Christian may not experience such a backwardness to prayer with others, as he finds in himself to that exercise in his closet. The reason is, when he speaks in the name of others, gifts have their exercise, his invention and memory are set to work in some measure, but in a private address to God gifts have less employ. The discharge of that alone, therefore, if it is performed in any tolerable manner to his sanctification, it must be by the exercise of his graces rather than the exercise of his gifts. A person may seem to be well-fitted for that duty, when he performs it in the presence of others, who, in reality, is but very meanly qualified in the frame of his mind for the practice of it by himself; and, therefore, let us rather judge of our condition by what we are in the closet, than by that which we are in the family, or in the church for that judgment is most likely to be formed according to truth, because there is not the same danger of mistaking the exercise of gifts for the exercise of grace. And, thus, a minister may readily be disposed to the practice of those public duties that are proper to his station in the church, and to others he may appear to be zealous and lively in their discharge, when in fact, though he exercises his ministerial gifts, his graces may be very little, if at all, acted therein. Both may be free to exercise their gifts, when they are not disposed to the exercise of grace. With respect to the duty of meditation, it may be be observed, that that is either the exercise of reason merely about spiritual things, or it is the exercise of grace upon them. The former is a close thinking of the evidences of divine truths in their connection and agreement between themselves, and in what language they may be most aptly expressed for the instruction and benefit of others, and this is the proper business of a minister. Or meditation on heavenly subjects, is the exercise of the mind, as it is spiritually illuminated, in contemplating the nature of evangelical doctrines, the glory that is in them, as they are glorifying to God. This latter is indeed the exercise of our reason; yet not that merely, but as it is sanctified by the grace of God. All meditation on spiritual things is not spiritual meditation, we are greatly mistaken if we think it is. I humbly apprehend it is very necessary for ministers well to consider this, lest they be tempted to content themselves with merely rational acts of the mind, about and upon the doctrines of Christianity, which their honorable calling makes it their especial duty diligently to study. Unto the former we may be very well disposed, and, accordingly practice it with good advantage to others, but with no profit at all to ourselves, in a spiritual sense; because to our own benefits the exercise of grace is necessary in our meditations. Let not ministers, therefore, when they examine into the state of their own souls, proceed in their enquiry on, or with regard to their acts as ministers, but with respect to such acting’s of grace as are common to them with other Christians; if they do not it is very probable they may think more favorable of themselves than they ought.

IV. Criminal indulgencies are very prejudicial to grace. It may be taken as a certain rule, that by whatever means sin is increased, grace is impaired, and the flesh grows in strength, when and so far as it is gratified in its desires, it increases in its demands as fast as they are answered, for it is of an insatiable nature. In vain shall we expect sin to abate of urgency in its pleas and arguing for gratification, if in any degree, or in any acts, we are prevailed with to give it countenance, modesty and limits it has none. We shall always find it grow in impetuosity and violence by every act of indulgence, it is able through its artifice and cunning, to obtain. The only way of keeping it under, is refusing to hearken to its solicitations. If once it gains a small advance, it will not fail of making a great advantage to itself by our inadvertency and folly; and, in proportion to the increase of the vigor of sin, grace declines in its strength, darkness spreads itself over the mind, and an indisposed-ness to spiritual acts and duties is the certain consequence of all sinful self-pleasing. There are lusts of the sensitive, and lusts of our intellectual part-indulgence to the latter is as dangerous and hurtful as indulgence to the former, though but few seem to be persuaded of its truth. Pride is as pernicious as intemperance, and covetousness is not less hurtful than incontinence.

If we follow after lying vanities of any sort, we forsake our own mercies. Backsliding is always attended with very ill consequences to ourselves, as it dishonors our heavenly Father. If our conversation is vain, frothy, and unguarded, we have no reason to wonder that we are lean in our souls, that our graces are languid, and that we are destitute of those spiritual comforts we formerly enjoyed. It is a dreadful delusion to imagine that we may pamper the flesh, and at the same time preserve the vigor of the Spirit. Grey hairs will certainly be found upon us, whether we are sensible of it or not, if the corrupt lusts in our hearts are suffered to break forth into act. Indeed, it is not in our own power to give spirit to the new man, but we can sorely wound the new creature in us, and bring it under a sad waste of spirits, by acting a part agreeable to the old man, The eruptions of lust will assuredly be followed with a melancholy decay in grace; for if we live after the flesh we shall die, i.e., we shall decay in the exercise of grace, lose our comforts, and bring our souls into such a condition as may render it very difficult to determine, upon inquiry, whether we are in the flesh or in the Spirit, dead in sin, or dead unto it. Oh ! the egregious folly that many are guilty of, who feed the carnal part, to the great detriment of their spiritual part. If, indeed, they are true Christians, it must be confessed that their behavior affords very little evidence of real Christianity.

V. The declension of Christians is sometimes owing to an un-edifying ministry. The ministerial work is intended for the edification of the church ; and it is very necessary that those, whose employ this is, should always keep that great end in view. As it is their proper business to feed the sheep and lambs of Christ, they ought to see to it that they set before them the wholesome savoury food of the gospel. And it is requisite that they should consider the various cases of the saints, what is the condition of their souls; what kind of temptations attend them; what are their distresses; and what weaknesses they are encompassed with; whether they are growing or declining in grace. Without a due consideration of these, and other things, it is not likely that they should much assist the people of God, or help them in their spiritual joy. Moreover, it is very needful for them ever to remember this, that they may please when they do not profit. Real edification is often wanting in hearers, when the preacher gives them full satisfaction in his discourses, because it is neither his aim nor their desire, that they may receive spiritual advantage. His intention is to approve himself rather to their reason than their grace. Hence he more studies accuracy than savor in his composures, and is satisfied with the character of being ingenious without the more amiable one of being spiritual. And many hearers applaud such kind of discourses, and especially if the preacher has the additional art of moving their passions, by the manner of his address in delivering them, both he and they are content, though the great ends of preaching are very little, if at all answered, by his labored and pathetic performances; and, therefore, neither he nor his hearers make any advances in holiness and spirituality by those services, which are pleasing to himself, and gain their approbation. It is the matter delivered that edifies, and not the preacher’s method, language, and air; these things have no influence at all into real edification. And, therefore, though a person may be much delighted with a minister’s accuracy, charming language, and agreeable address, he may receive no more spiritual advantage in hearing than the fourm on which he sits. That preaching which is calculated to feed the church of God, is not an address to the unsanctified reason, flighty wit, and blind passions of mankind, but to the gracious principle in the hearts of believers, which is only nourished by the doctrine of the grace of God and truths relating to Christ as a crucified Saviour. Without a minister determines, as the apostle did, to make Christ the subject of his discourses, he cannot justly expect that his hearers should improve in the knowledge of Him, and in that holy obedience to Him, which is the blessed fruit of a divine faith in His person, offices, benefits, and grace. Acceptable obedience springs from that holy principle of grace which is wrought in the souls of believers b the Spirit of God, and the vigor of that principle is maintained by evangelical truths and, consequently, discourses that have little of the gospel in them are not calculated to render the Christian fruitful in faith, and in those good works which spring from it. I am afraid that the barrenness of many professors, is in a great measure owing to a defect of this nature in the ministry on which they attend. Persons may remain unfruitful, indeed, under means that are in the best manner fitted for the cultivation and improvement of their graces ; and this is too often seen through their own criminal neglects and sinful indulgences ; but, if a minister is careful to discharge his duty in presenting his hearers with the generous wine and nourishing milk of the Word, their leanness and decay in the vigor of grace is not the fruit of a culpable defect in his ministrations, that must be owing to some other cause.

VI. Formality in religious exercises will have this sad effect upon us. The difference is not much as to this matter whether we neglect or practice those duties, if it be only in a formal manner ; the bare performance may prevent stings of conscience, but it will never contribute anything towards an improvement in grace; and that ease of mind which it gives, is nothing better than carnal security, which in many will be followed with endless destruction, to their great amazement. And very ill effects will attend a course of formal obedience, even in the real Christian, for such obedience is not the exercise of grace, and the heavenly principle in our souls declines by an interruption in its acts. And, therefore, if it is not our desire and aim in the discharge of duty, to exercise grace therein, we shall not be in any degree the better for the practice of it. As to spiritual advantage, such service will never promote that in our minds; and, yet, for want of a due consideration of this, and through the wretched aversion of our hearts to a close and solemn intercourse with God, in the ways of His appointment, how apt are we to content ourselves with doing acts of duty without a serious and diligent attendance unto the manners of their discharge ! When this is our case, we honor God but little, and very small is that profit our souls receive from such performances. There is nothing of holiness in the obedience of the formalist; and God knows that sometimes there is but very little of it in that of the real Christian.

VII. Unprofitable and vain conversation brings on the same consequence. Society becomes either useful or the contrary, according to the nature of the subjects about which conversation is held. If the subject of discourse is weighty and solid, it is suited to entertain a grave and serious mind; but if it is trifling, though it is embellished with some agreeable turns of wit, the pleasure it gives is very little, and it affords no satisfactory reflection. Spiritual converse is calculated to warm the heart, and improve the graces of Christians. In this the weakest believer may bear his part, and that not without singular advantage, even to such who are far his superiors in discernment and abilities. Sometimes persons of inferior talents give happy evidence that they are best qualified for heavenly conversation. Though they have less of the rational capacity, they excel in spirituality and heavenly-mindedness, which fits them for that kind of discourse that is most beneficial to the saints.

If we indulge ourselves in conversing about things that are carnal and pleasing to the flesh, we certainly prejudice ourselves, and it may be, we also spread injury among all who hear us. If our converse discovers that our minds are worldly, carnal, an vain, it is not improbable but it may render the minds of others so too, for that is its natural tendency.