The Glory of Christ
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The Glory of Christ
by John Owen

Part II
Meditations and Discourses concerning
The Glory of Christ
Applied to
UNCONVERTED SINNERS
and
SAINTS UNDER SPIRITUAL DECAYS
In Two Chapters, From John 17:24

CHAPTER II

THE WAY AND MEANS OF THE RECOVERY OF SPIRITUAL DECAYS, AND OF OBTAINING FRESH SPRINGS OF GRACE

THE APPLICATION of the same truth, in the second I place, belongs to believers, especially such as have made any long profession of walking in the ways of God and the gospel. And that which I design herein is to manifest that a steady spiritual view of the glory of Christ by faith will give them a gracious revival from inward decays and fresh springs of grace, even in their latter days. This truth is, as we shall see, confirmed by Scripture, with the joyful experience of multitudes of believers, and is of great importance to all that are so.

There are two things which those who, after a long profession of the gospel, are entering into the Confines of eternity long for and desire. The one is that all their breaches may be repaired, their decays recovered, their backslidings healed; for to these things they have been more or less obnoxious in the course of their walking before God. The other is that they may have fresh springs of spiritual life and vigorous actings of all divine graces in spiritual-mindedness, holiness, and fruitfulness, to the praise of God, the honor of the gospel, and the increase of their own peace and joy. These things they value more than all the world, and all that is in it; about these things are their thoughts and contrivances exercised night and day.

Those with whom it is otherwise, whatever they pretend, are in the dark as to themselves and their own condition; for it is in the nature of this grace to grow and increase to the end. As rivers, the nearer they come to the ocean whither they tend, the more they increase their waters and speed their streams; so will grace flow more freely and fully in its near approaches to the ocean of glory. That is not saving which does not.

An experience hereof I mean of the thriving of grace toward the end of our course is that alone which can support us under the troubles and temptations of life, with which we have to contend. So the apostle tells us that this is our great relief in all our distresses and afflictions, "for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day" (II Cor. 4:16). If it be so that in the daily decays of the outward man, in all the approaches of its dissolution, we have inward spiritual revivals and renovations, we shall not faint in what we undergo. And without such continual renovations, we shall faint in our distresses, whatever other things we may have or whatever we pretend to the contrary.

And ordinarily it is so, in the holy, wise providence of God, that afflictions and troubles increase with age. It is so, in a special manner, with ministers of the gospel; they have many of them a share in the lot of Peter, which our Lord Jesus Christ declared unto him (John 21:18), "When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." Besides those natural distempers and infirmities which accompany the decays of life, troubles of life, and in their affairs, usually grow upon them, when they look for nothing less, but were ready to say with Job, "We shall die in our nest" (Job 29:18).

So was it with Jacob, after all his hard labor and travail to provide for his family, such things fell out in it in his old age as had almost broken his heart. And ofttimes both persecutions and public dangers do befall them at the same season. While the outward man is thus perishing, we need great supportment that we faint not. And this is only to be had in an experience of daily spiritual renovations in the inner man. The excellency of this mercy the Psalmist expresses in a heavenly manner (Ps. 92:12 15): "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing; to show that the Lord is upright: he is my rock, and there is no unrighteousness in him."

The promise in the twelfth verse respects the times of the Messiah, or of the New Testament; for so it is prophesied of Him, "In his days the righteous shall flourish" (Ps. 72:7), namely, through the abundance of grace that should be administered from His fullness (John 1:16; Col. 1:19). And herein consists the glory of the gospel, and not in outward prosperity or external ornaments of divine worship. The flourishing of the righteous, I say, in grace and holiness is the glory of the office of Christ and of the gospel. Where this is not, there is no glory in the profession of our religion. The glory of kings is in the wealth and peace of their subjects; and the glory of Christ is in the grace and holiness of His subjects.

This flourishing is compared to the palm tree, and the growth of the cedar. The palm tree is of the greatest verdure, beauty, and fruitfulness, and the cedar of the greatest and longest growth of any trees. So are the righteous compared to the palm tree for the beauty of profession and fruitfulness in obedience; and to the cedar for a continual, constant growth and increase in grace. Thus it is with all that are righteous, unless it be from their own sinful neglect, as it is with many in this day. In this they are rather like the shrubs and heaths in the wilderness, which see not when good comes, than like the palm tree or the cedars of Lebanon. And hereby men do what lies in them to obscure the glory of Christ and His kingdom, as well as disquiet their own souls.

The words that follow (Ps. 92:13), "Those that be planted in the house of the Lord shall flourish in the courts of our God," are not distinctive of some from others, as though some only of the flourishing righteous were so planted; but they are descriptive of them all, with an addition of the way and means whereby they are caused so to grow and flourish. And this is their implantation in the house of the Lord; that is, in the Church, which is the seat of all the means of spiritual life, both as to growth and flourishing, which God is pleased to grant to believers. To be planted in the house of the Lord is to be fixed and rooted in the grace communicated by the ordinances of divine worship.

Unless we are planted in the house of the Lord, we cannot flourish in His courts. (See Ps. 1:3.) Unless we are partakers of the grace administered in the ordinances, we cannot flourish in a fruitful profession. The outward participation of them is common to hypocrites, who bear some leaves but neither grow like the cedar nor bear fruit like the palm tree. So the apostle prays for believers that Christ may dwell in their hearts by faith, that they may be "rooted and grounded in love" (Eph. 3:17), "rooted and built up in him, and established" (Col. 2:7).

The want of this is the cause that we have so many fruitless professors; they have entered the courts of God by profession, but were never planted in His house by faith and love. Let us not deceive ourselves herein; we may be entered into the Church, and made partakers of the outward privileges of it and not be so planted in it as to flourish in grace and fruitfulness.

That which on this occasion I principally intend is the grace and privilege expressed (Ps. 92:14), "They shall still bring forth fruit in old age; they shall be fat and flourishing." There are three things which constitute a spiritual state, or belong to the life of God: 1) That believers be fat; that is, by the heavenly juice, sap, or fatness of the true olive, of Christ Himself (Rom. 11:17). This is the principle of spiritual life and grace derived from Him. When this abounds in them so as to give them strength and vigor in the exercise of grace, to keep them from decays and withering, they are said to be fat; which, in the Scripture phrase, is strong and healthy. 2) That they flourish in the greenness (as the word is) and verdure of profession; for vigorous grace will produce a flourishing profession. 3) That they still bring forth fruit in all duties of holy obedience. All these are promised to them even in old age.

Even trees, when they grow old (the palm and the cedar), are apt to lose of their juice and verdure: and men in old age are subject to all sorts of decays, both outward and inward. It is a rare thing to see a man in old age naturally vigorous, healthy, and strong; and would it were not more rare to see any spiritually so at the same season! But this is here promised to believers as a special grace and privilege, beyond what can be represented in the growth or fruitbearing of plants and trees.

The grace intended is that when believers are under all sorts of bodily and natural decays, and, it may be, have been overtaken with spiritual decays also, there is provision made in the covenant to render them fat, flourishing, and fruitful vigorous in the power of internal grace, and flourishing in the expression of it in all duties of obedience; which is what we now inquire after.

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Blessed be God for this good word of His grace that He has given us such encouragement against all the decays and temptations of old age which we have to contend with!

And the Psalmist, in the next words, declares the greatness of this privilege: "To show that the Lord is upright; he is my rock, and there is no unrighteousness in him." Consider the oppositions that lie against the flourishing of believers in old age, the difficulties of it, the temptations that must be conquered, the actings of the mind above its natural abilities which are decayed, the weariness that is apt to befall us in a long spiritual conflict, the cries of the flesh to be spared, and we shall see it to be an evidence of the faithfulness, power, and righteousness of God in covenant; nothing else could produce this mighty effect.

So the prophet, treating of the same promise (Hos. 14:4 8) closes his discourse with that blessed remark (v.9), "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them." Spiritual wisdom will make us see that the faithfulness and power of God are exerted in this work of preserving believers flourishing and fruitful to the end.

Having laid the foundation of this illustrious testimony, I shall further declare and confirm my intention so to make way for the application of the truth under consideration to this case, manifesting that the way whereby we may be made partakers of this grace is by a steady view of the glory of Christ, as proposed to us in the gospel.

There is a latter spring in the year, a spring in autumn; it is, indeed, for the most part, but faint and weak, yet is it such as the husbandman cannot spare. And it is an evident sign of barren ground when it does not put forth afresh towards the end of the year. God, the good husbandman, looks for the same from us, especially if we had a summer's drought in spiritual decays; as the Psalmist complains (Ps. 32:4). Had we not had a latter spring the last year, the land had greatly suffered under the drought of the summer. And if we have had such a drought in the course of our profession by spiritual decays, as God, the good husbandman, looks for a latter spring in us, even in old age, in the vigorous acting of grace and fruitful obedience; so without it we can neither have peace nor joy in our own souls.

If a man, therefore, has made a great appearance of religion in his former or younger days, and when he is growing into age becomes dead, cold, worldly, selfish, if he have no fresh springs of spiritual life in him, it is an evidence that he has a barren heart that was never really fruitful to God. I know that many stand in need of being excited by such warning to a diligent consideration of their state and condition.

It is true that the latter spring does not bring forth the same fruit as the former. There is no more required in it but that the ground evidence itself to be in good heart and put forth that which is proper in the season. It may be, such graces as were active and vigorous in men at their first conversion to God, as were carried in a stream of warm, natural affections, may not so eminently abound in the latter spring of old age; but those which are proper for the season as namely, spirituality, heavenly mindedness, weanedness from the world, readiness for the cross and death are necessary, even in old age, to evidence that we have a living principle of grace, and to show thereby that God is upright; He is our rock, and there is no unrighteousness in Him.

What is further to be insisted on shall be reduced to these four heads:

1. That the constitution of spiritual life is such as is meet to thrive, grow, and increase to the end. And it will do so, unless it be from the default of them in whom it is.

2. That notwithstanding this nature and constitution of spiritual life, yet believers are subject to many decays. This is partly gradual, and partly by surprisals in temptation, whereby the growth of it is obstructed, to the dishonor of the gospel and the loss of their own peace with joy.

3. Many professors are visibly fallen under spiritual decays. They do not evidence any interest in the blessed promise insisted on.

4. Our inquiry will be how such persons may be delivered from such decays, and how they may obtain the promised grace of spiritual flourishing in old age. This will result in the strengthening of the inward principle of life and abounding in fruits of obedience, which are to the praise of God by Jesus Christ. Then we shall make application to this case of that truth which is the subject of the preceding discourse.

1. The constitution of spiritual life is such as is meet to grow and increase to the end. Hereby it distinguishes itself from that faith which is temporary; for there is a temporary faith, which will both flourish for a season and bring forth some fruit; but it is not in its nature and constitution to abide, to grow and increase, but rather to decay and wither. It is described by our Lord Jesus Christ (Matt. 13:20,21). Either some great temptation extinguishes it, or it decays insensibly, until the mind wherein it was manifests itself to be utterly barren.

And, therefore, whoever is sensible of any spiritual decays is called to a severe trial and examination of himself, as to the nature of the principle of his profession and obedience; for such decays rather argue a principle of temporary faith only, to which they are proper and natural, than that whose nature it is to thrive and grow to the end, whereon those that have it shall, as it is in the promise, still bring forth fruit, and, without their own great guilt, be always freed from such decays.

That this spiritual life is in its nature and constitution such as will abide, thrive, and grow to the end, is three ways testified to in the Scripture.

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a) In that it is compared to things of the most infallible increase and progress; for besides that its growth is frequently likened to that of plants and trees well watered, and in a fruitful soil, which fail not to spring, unless it be from some external violence; it is likewise compared to such things as whose progress is absolutely infallible (Prov. 4:18), "The path of the just is as the shining light, that shineth more and more unto the perfect day."

The path of the just is his covenant-walk before God, as it is frequently called in the Scripture (Ps. 119:35,105; Isa. 26:7; Ps. 23:3; Matt. 3:3; Heb. 12:13); and it comprises the principle, profession, and fruits of it. This, says the wise man, is as the shining light; that is, the morning light. And in what way is this so? Why, as that goes on by degrees, and shines more and more unto the high noon (though it may be interrupted sometimes by clouds and storms); so is this path of the just it goes on and increases to the high noon, the perfect day of glory. It is in its nature so to do, though it may sometimes meet with obstructions, as we shall see afterward; and so also does the morning light.

There is no visible difference, as to light, between the light of the morning and the light of the evening; yea, this latter sometimes, from gleams of the setting sun, seems to be more glorious than the other. But herein they differ: the first goes on gradually to more light, until it comes to perfection; the other gradually gives place to darkness, until it comes to be midnight.

So it is as to the light of the just and of the hypocrite, and so is it as to their paths. At first setting out they may seem alike and equal; yea, convictions and spiritual gifts acted with corrupt ends in some hypocrites, may for a time give a greater luster of profession than the grace of others sincerely converted to God may attain unto. But they reveal their different natures in that the one increases and goes on constantly, though it may be sometimes but faintly; the other decays, grows dim, gives place to darkness and crooked walking.

This, then, is the nature of the path of the just; and where it is otherwise with us in our walk before God, we can have no evidence that we are in that path, or that we have a living, growing principle of spiritual life in us. And it is fit that professors of all sorts should be minded of these things; for we may see not a few of them under visible decays, without any sincere endeavors after a recovery, who yet please them-selves that the root of the matter is in them. It is so, if love of the world, conformity unto it, negligence in holy duties, and coldness in spiritual love, be an evidence of such decays. But let none deceive his own soul; wherever there is a saving principle of grace, it will be thriving and growing to the end. And if it fall under obstructions, and thereby into decays for a season, it will give no rest or quietness to the soul wherein it is, but will labor continually for a recovery. Peace in a spiritually decaying condition is a soul-ruining security; better be under terror on the account of surprisal into some sin, than be in peace under evident decays of spiritual life.

And, by the way, this comparing of the path of the just to the morning light reminds me of what I have seen more than once. That light has sometimes cheerfully appeared to the world, when, after a little season, by reason of clouds, tempests, and storms, it has given place again to darkness, like that of the night; but it has not so been lost and buried like the evening light. After a while it has recovered itself unto a greater luster than before, manifesting that it increased in itself while it was eclipsed as to us.

So has it been with not a few at their first conversion to God: great darkness and trouble have, by the efficacy of temptation and injections of Satan, possessed their minds; but the grace which they have received, being as the morning light, has after a while disentangled itself, and given evidence that it was so far from being extinguished that it grew and thrived under all those clouds and darkness; for the light of the just does in the issue always increase by temptations, as that of the hypocrite is constantly impaired by them.

Again, as it is as the morning light, than which nothing has a more assured progress; so it is called by our Saviour "living water" (John 4:10), yea, "a well of water springing up into everlasting life" (v. 14). It is an indeficient spring, not a pool or pond, though never so large, which may be dried up. Many such pools of light, gifts, and profession, have we seen utterly dried up when they have come into age, or been ensnared by the temptations of the world. And we may see others every day under dangerous decays; their countenances are changed, and they have lost that oil which makes the face of a believer shine, namely, the oil of love, meekness, self-denial, and spirituality of converse; and instead thereof, there is spread upon them the fulsome ointment of pride, self-love, earthly mindedness, which increases on them more and more. But where this principle of spiritual life is, it is as the morning light, as an indeficient spring that never fails, nor can do so, until it issues in eternal life. And sundry other ways there are whereby the same truth is asserted in the Scripture.

b) There are sundry divine promises given to believers that so it shall be, or to secure them of such supplies of grace as shall cause their spiritual life to grow, increase, and flourish to the end; such as that in the Psalm which we have considered. For these promises are the means whereby this spiritual life is originally communicated to us and whereby it is preserved in us; by them are we made partakers of this divine nature (II Pet. 1:4); and through them is it continued in us. Now (as to) promises of this nature, namely, that by the dispensation of the Spirit of Christ, and supplies of His grace, our spiritual life shall flourish and be made fruitful to the end I shall briefly call over only one of them at present (Isa. 44:3,4): "I will pour water upon him that is thirsty, and floods upon the dry ground:1 will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the watercourses."

Although this promise may have respect to the gracious dealing of God with the people of the Jews after their return from the captivity, yet has it so only as it was typical of the redemption of the Church by Jesus Christ; but it belongs properly to the times of the gospel, when the righteous were to flourish, and it is a promise of the new covenant, as is manifest in that it is not only given to believers, but is also extended to their seed and offspring; which is an assured signature of new covenant promises.

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And here is, 1) a supposition of what we are in ourselves, both before and after our conversion to God, namely, as thirsty, dry, and barren ground. We have nothing in ourselves, no radical moisture to make us flourishing and fruitful. And as it is before, so it is after conversion: "We are not sufficient of ourselves; our sufficiency is of God" (II Cor. 3:5). Being left to ourselves, we should utterly wither and perish.

But, 2) here is the blessed relief which God in this case has provided; He will pour the sanctifying water of His Spirit and the blessing of His grace upon us. And this He will so do as to cause us to spring up as among the grass, as willows by the watercourses. There is nothing of a more eminent and almost visible growth than of willows by the watercourses. Such shall be the spiritual growth of believers under the influences of these promises; that is, they shall be fat and flourishing, and still bring forth fruit. And other promises of the same nature there are many; but we must observe three things concerning them, that we may be satisfied in their accomplishment.

(1) The promises of the new covenant, as to the first communication of grace to the elect, are absolute and unconditional; they are the executive conveyances of God's immutable purposes and decrees. And what should be the condition of the communication of the first grace to us? Nothing that is not grace can be so. If it be said that this also is of God in us, which is the condition of the communication of the first saving grace to us, then I would know whether that be bestowed upon us without any condition. If it be, then that is the first grace, as being absolutely free; if it be not, then what is the condition whereon it is bestowed? concerning which the same inquiry must be made, and so forever. But this is the glory of covenant promises, that, as to the communication of the grace of conversion and sanctification to the elect, they are absolutely free and unconditional. But

(2) The promises which respect the growth, degrees, and measures of this grace in believers are not so. There are many duties required of us that these promises may be accomplished towards us and in us; yea, watchful diligence in universal gospel obedience is expected from us to this end. (See II Pet. 1:4 10.) This is the ordinary method of the communication of all supplies of grace to make us spiritually flourish and be fruitful, namely, that we be found in the diligent exercise of what we have received. God sometimes deals otherwise, in a way of sovereignty, and surprises men with healing grace in the midst of their decays and backslidings (as Isa. 57 :17,18). So has many a poor soul been delivered from going down into the pit. The Good Shepherd will go out of His way to save a wandering sheep; but this is the ordinary method.

(3) Notwithstanding these blessed promises of growth, flourishing, and fruitfulness, if we are negligent in the due improvement of the grace which we have received, and the discharge of the duties required of us, we may fall into decays and be kept in a low, unthrifty state all our days. And this is the principal ground of the discrepancy between the glory and beauty of the Church, as represented in the promises of the gospel, and as exemplified in the lives of professors they do not live up to the condition of their accomplishment in them; howbeit, in God's way and time they shall all be fulfilled.

We have, therefore, innumerable blessed promises concerning the thriving, growing, and flourishing of the principle of spiritual life in us, even in old age and until death; but the grace promised to this end will not befall us while we are asleep in spiritual sloth and security. Fervent prayer, the exercise of all grace received, with watchfulness unto all holy duties, are required.

c) God has secured the growth of this spiritual life, by the provision of food for it, whereby it may be strengthened and increased; for life must be preserved by food. And this in our case is the Word of God, with all other ordinances of divine worship which depend thereon (I Pet. 2:2,3). Whatever the state of this life be, whether in its beginning, its progress, its decays, there is suitable nourishment provided for it in the good Word of God's grace. If men will neglect their daily food that is provided for them, it is no wonder if they be weak and thriftless. And if believers are not earnest in their desires after this food, if they are not diligent in providing it, attending to it, much more if, through corruptions and temptations, they count it, in the preaching of it, light and common food, which they do not value, it is no wonder if they fall into spiritual decays; but God has herein provided for our growth even to old age.

And this is the first thing which was proposed to confirmation, namely, that the constitution and nature of spiritual life is such as to be indeficient, so as to thrive and grow even in old age and unto the end.

2. Believers, especially in a long course of profession, are subject to decays that may cast them into great perplexities and endanger their eternal ruin.

And these spiritual decays are of two sorts: 1) Such as are gradual and universal, in the loss of the vigor and life of grace, both in its principle and in its exercise; 2) Such as are occasioned by surprisal into sin through the power of temptation; I mean such sins as do waste the spiritual powers of the soul, and deprive it of all solid peace.

As for temporary believers, give them but time enough in this world, especially if it be accompanied with outward prosperity or persecution; and, for the most part, their decays of one sort or another will make a discovery of their hypocrisy. Though they retain a form of godliness, they deny the power of it (Prov. 1:31; II Tim. 3:5). And if they do not openly relinquish all duties of religion, yet they will grow so lifeless and savorless in them as shall evidence their condition; for so it is with them who are lukewarm, who are neither hot nor cold, who have a name to live, but are dead.

And herein lies a signal difference in this matter between sincere believers and those who believe only for a time; for those of the latter sort either do not perceive their sickness and decays their minds being taken up and possessed with other things or if they do find that it is not with them as it has been formerly, they are not much concerned, and on any occasional new conviction they cry, "Yet a little sleep, a little slumber, a little folding of the hands to sleep" (Prov. 6:10); but when the others find anything of this nature, it makes them restless for a recovery. And although, through the many snares, temptations, and deceits of sin, or through their ignorance of the right way for their healing, they do not many of them obtain a speedy recovery, yet none of them approve themselves in such a condition, or turn unto any undue reliefs.

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Now, that believers are subject to decays in both the ways mentioned, we have full testimony in Scripture; for as to that general, gradual decay, in the loss of our first faith, love, and works, in the weakening of the internal principle of spiritual life, with the loss of delight, joy, and consolation, and the abatement of the fruits of obedience, our Lord Jesus Christ expressly charges it to five of the seven churches of Asia (Rev. 2,3). And in some of them, as Sardis and Laodicea, those decays had proceeded unto such a degree that they were in danger of utter rejection. And hereunto answers the experience of all churches and all believers in the world. Those who are otherwise minded are dead in sin, and have pretenses to countenance themselves in their miserable condition. So is it with the Church of Rome; and I wish others did not in some measure follow them therein.

And as to those of the second sort, whereinto men are cast by surprisals and temptations, producing great spiritual distress and anguish of soul under a sense of God's displeasure, we have an instance in David, as he gives us an account of himself (Ps. 38:1 10), "O Lord, . . . thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness."

It is certain that here is a description of a very woeful state and condition; and the Psalmist, knowing that he was called of God to be a teacher and instructor of the Church in all ages, records his own experience to that end. Hence the title of it is, 'A Psalm to Bring to Remembrance." Some judge that David had respect unto some great and sore disease that he was then visited with. But if it were so, it was only an occasion of his complaint; the cause of it was sin alone. And he represents four things:1) That he had departed from God and fallen into provoking sins, which had produced great distresses in his mind (vv. 3,4). 2) That he had foolishly continued in that state, not making timely application to grace and mercy for healing, whereby it was grown deplorable (v. 5). And this folly is that alone which makes such a condition dangerous, namely, when men, on their surprisals in sin do not speedily apply themselves to healing remedies.

3) That he had herein a continual sense of the displeasure of God by reason of sin (vv. 2 4). 4) That he was altogether restless in this state, mourning, groaning, laboring continually for deliverance.

This is a clearer delineation of the condition of believers, when, either by the greatness of any sin, or by a long continuance in an evil and a careless frame, they are cast under a sense of divine displeasure. This opens their minds and their hearts, declaring how all things are within, which they cannot deny. It is not so with many, in the same measures and degrees, as it was with David, whose falls were very great; but the substance of it is found in them all.

And herein the heart knows its own bitterness; a stranger intermeddles not with it: none knows the groaning and laboring of a soul convinced of such spiritual decays but he alone in whom they are. Hereon is it cast down to the earth, going mourning all the day long, though others know nothing of its sorrows; but it is of a far more sad consideration to see men manifesting their inward decays by their outward fruits, and yet are little or not at all concerned therein. The former are in ways of recovery; these in the paths that go down to the chambers of death.

I suppose, therefore, I may take it for granted, that there are few professors of religion who have had any long continuance in the ways of it, having been exposed to the temptations of life, and much exercised with the occasions of it, but that they have been asleep in their days, as the Spouse complains of herself (Song of Sol. 5:2); that is, they have been overtaken with decays of one sort or another, either with respect to spiritual or moral duties, in their relation to churches or families, in their judgments or their affections, in their inward frames or outward actions, they have been overtaken with the effects of sloth, negligence, or the want of a continual watch in the life of faith. I wish it were otherwise.

I principally herein intend those gradual declensions in the life and power of grace which men in a long course of profession are subject to. And these for the most part proceed from formality in holy duties, under the constant outward performance of them; vehement engagements in the affairs of life, an overvaluation of sinful enjoyments, growth in carnal wisdom, neglect of daily mortification of such sins as men are naturally disposed to, with a secret influence from the prevalent temptation of the days wherein we live; which things I will not speak of now.

Besides, it is almost as difficult to convince men of their spiritual decays as it is to recover them from them; but without this, healing is impossible. If men know not their sickness, they will not seek for a cure. Some, when they see their sickness and their wound, will apply themselves unto wrong, useless remedies, like those in the Book of Hosea (5:13). None will make use of any cure who see no disease at all. Wherefore, to fasten a conviction hereof on the minds of some, we may make use of the ensuing inquiries and observations.

a) Have you, in the way of your profession, had any experience of these spiritual decays? I doubt not but that there are some who have been preserved green and flourishing from their first conversion to God, who never fell under the power of sloth, neglect, or temptation, at least not for any remarkable season; but they are but few. It was not so with scarcely any of those believers under the Old Testament whose lives and walkings are recorded for our instruction; and they must be such as lived in an exact and diligent course of mortification. And some there are who have obtained relief and deliverance from under their decays, whose backslidings have been healed, and their diseases cured. So it was with David, as he divinely expressed it (Ps. 103:1,3 5), "Bless the Lord, O my soul; and all that is within me, bless his holy name Who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's." So he celebrates his deliverance from that state whereof he complains (Ps. 38), which we mentioned before.

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And there is no grace or mercy that more affects the hearts of believers, that gives them a greater transport of joy and thankfulness, than this of deliverance from backslidings. It is a bringing of the soul out of prison, which enlarges it unto praise (Ps. 142:7). Of this sort I doubt not but that there are many; for God has given great warnings of the danger of a spiritually decaying state; and He has made great promises of recovery from it; and multitudes in the Church are daily exercised herein. But I speak in general to all. Have you any experience of such spiritual decays, either in the frame of your spirits or in the manner of your walking before God; or, at least, that you are prone to them, if not mightily preserved by the power of grace in your own utmost diligence? If you have not so, then I fear it is from one of these two causes:

(1) That, indeed, you have never had any flourishing spiritual state in your souls. He that has always been weak and sickly does not know what it is to want a state of health and strength, because he never had experience of it; much less does he that is dead know what it is to want life. But he that from an exquisite temper of health falls into languishing distempers knows distinctly both how it was and how it is with him. And the frame of the minds of many professors of religion, with the manner of their walking, is such, as that, if they are not sensible of spiritual decays, it is evident that they never had any good spiritual health; and it is to no purpose to treat with such persons about a recovery.

There are, among those who make an outward profession of true religion, many that live in all sorts of sins. If you should deal with them about backslidings, decays, and a recovery, you will seem unto them as Lot did to his sons-in-law, when he told them of the destruction of Sodom, as one that mocked, or made sport with them (Gen. 19:14); or you will be mocked by them for your pains. They have been always such as they are; it was never otherwise with them; and it is a ridiculous thing to speak to them of a recovery. We must be able in this case to say to men, "Remember whence you are fallen, and repent, and do the first works" (Rev. 2:5). They must have had an experience of a better state, or they will not endeavor a recovery from that wherein they are.

Such, therefore, as see neither evil nor danger in their present condition, but suppose all is well enough with them because it is as good as ever it was, will not easily be brought under this conviction; but they have that which is of no less importance for them to inquire into, namely, whether they have had anything of the truth of grace or no. Or,

(2) If you have not this experience, it is to be feared that you are asleep in security, which is hardly distinguishable from death in sin. The church of Laodicea was sensibly decayed and gone off from its primitive faith and obedience; yet she was so secure in her condition, knew so little of it, that she judged herself, on the contrary, to be in a thriving, flourishing state. She thought herself increased in all church riches and goods that is, gifts and grace while ''she was wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17); in such a state as this it is questionable whether she had anything of the life and power of grace to be found in her or no. And so is it with many churches at this day, especially that which boasts itself to be without error or blame. And it is strange that a church should suppose that it flourishes in grace and gifts when it has nothing but a noise of words in their stead.

So God testified concerning Ephraim, that "grey hairs were sprinkled on him, yet he knew it not" (Hos. 7:9). He was in a declining, dying condition, but did not understand it. Hence it is added, "They do not return to the Lord their God, nor seek him for all this" (v. 10). If men will not learn and own their spiritual decays, there is no hope of prevailing with them to return to the Lord. "The whole have no need of a physician, but the sick"; Christ "came not to call the righteous, but sinners to repentance. Such persons are under the power of a stupid security from whence it will be very hard to rouse them up.

Hence it is that we have so little success for the most part in calling persons to look after a revival and recovery of their decays; they acknowledge no such thing in themselves such calls may belong to others; yea, if any word seem to come near them to their disquieting, they are apt to think it was spoken out of spite and ill will towards them: they approve of themselves in their present condition. Hence is the complaint of Christ in the ministry of the Word, "I have called, and ye have refused; I have stretched out my hand, and no man regarded. Ye have set at nought all my counsel, and would none of my reproof" (Prov. 1:24,25). Hence, let this truth be pressed a thousand times, it is not one of a thousand who will think himself so concerned as to apply himself to a relief. A spirit of slumber seems to be poured on many.

b) To improve this conviction, I would ask of some whether they have been able to maintain spiritual peace and joy in their souls. I take it for granted that ordinarily they are inseparable adjuncts of the life of faith, in an humble, fruitful walk before God. The Scripture testifies that they are so; and no experience lies against it in ordinary cases. And I suppose that those to whom I speak do in some measure know what they are, and do not delude themselves with fancies and imaginations: they have substance in them, however by some derided, and to some unknown. Have this peace and joy been maintained and born sway in your minds? Have they under all trials and surprisals been quickly composed by them? or are you not rather on all occasions uneasy and perplexed? It is certain that a decaying spiritual state and solid spiritual peace are inconsistent; and if ever you had such peace, you may by the loss of it know into what state you are come.

c) Not to inquire further into things internal and hidden, wherein men may justify themselves if they please, there are too many open, visible evidences of these decays among professors of religion; they have not kept them from the eyes of the Church, nor yet from the world. Do not pride, selfishness, worldliness, levity of attire, and vanity of life, with corrupt, unsavory communication, abound among many? The world was never in a worse posture for conformity than it is at this day wherein all flesh has corrupted its way; and yet, as to things of outward appearance, how little distinction is left between it and those who would be esteemed more strict professors of religion!

Was this the way and manner of the saints of old, of those that went before us in the same profession? Was it so with ourselves in the time of our first espousals when we went after God in the wilderness, in a land that was not sown (Jer. 2:2)? Some understand what I say: if we have not, some of us, had better days, we never had good days in our lives; if we have had them, why do we not stir up ourselves to look after a recovery?

d) May not God say of many of us what He said of His people of old, "Thou hast been weary of me, O Israel" (Isa. 43:22)? Have we not been weary of God until we have abundant cause to be weary of ourselves? The most, I presume, will be ready with them in Malachi to say, "How or wherein have we been weary of God?" Do we not abide, yea, abound, in the duties of His service? What more can be required of us? Wherein are we to blame? This were something indeed, but that it is often so, that men are weary of God when they even weary God with their duties and services (Isa. 1:13,14). God says in His Word, He is weary: they say in their hearts, they are weary (Mal. 1:13). But I answer,

Conclusion