(Owen. The Glory of Christ, Part 2. File 4)
(... continued from File 3)
II. The second thing proposed is, that notwithstanding all this
provision for the growth of spiritual life in us, believers,
especially in a long course of profession, are subject to decays,
such as 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 vigour and life of grace,
both in its principle and in its excellence. 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; 2 Tim.
3: 5. And if they do not openly relinquish all duties of religion,
yet they will grow so lifeless and savourless 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 lieth a signal difference in this matter between
sincere believers and those who believe only for a time; for those
of the latter sort do either 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 more slumber, a little more sleep, a little
more folding of the hands to sleep;" but when the other do find any
thing 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 do
approve themselves in such a condition, or turn unto any undue
reliefs.
Now, that believers are subject to decays in both the ways
mentioned, we have full testimony in Scripture; for as unto 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 thereon of delight, joy, and consolation, and the
abatement of the fruits of obedience, our Lord Jesus Christ does
expressly charge it on 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, as 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 got pretences 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 unto 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," &c
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 unto 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 withal. But if
it were so, it was only an occasion of his complaint; the cause of
it was sin alone. And four things he does represent. 1. That he had
departed from God, and fallen into provoking sins, which had
produced great distresses in his mind, verses 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, verse
5. And this folly is that alone which makes such a condition
dangerous, - namely, when men, on their surprise]s in sin, do not
speedily apply themselves unto healing remedies. 3. That he had
herein a continual sense of the displeasure of God by reason of sin,
verses 2-4. 4. That he was altogether restless in this state,
mourning, groaning, labouring 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 knoweth its own bitterness; a
stranger intermeddleth not with it: none knows the groaning and
labouring 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 withal been exposed unto 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, Cant. 5:
2; that is, they have been overtaken with decays of one sort or
another, either with respect unto spiritual or moral duties, - in
their relation unto churches or families, in their judgements 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 unto. 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 over valuation of
sinful enjoyments, growth in carnal wisdom, neglect of daily
mortification of such sins as men are naturally disposed unto, with
a secret influence from the prevalent temptation of the days wherein
we live; - which things are not now to be spoken unto.
III. But I come to that which was proposed in the third place,
- namely, to show that this at present is the state of many
professors of religion, that they are fallen under those spiritual
decays, and do not enjoy the effects of the promises concerning
flourishing and fruitfulness, which we have insisted on. To fasten a
conviction on them, or some of them at least, that it is indeed so
with them, is my present design; and this ought to be done with some
diligence. The glory of Christ, the honour of the Gospel, and the
danger of the souls of men do call for it. This is the secret root
of all our evil, which will not be removed unless it be digged up.
Who sees not, who complains not of the loss of, or decays in, the
power of religion in the days wherein we live? But few there are who
either know or apply themselves, or direct others, unto the proper
remedy of this evil. 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 them in the prophet 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.
1. 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 unto 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 scarce 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
backsliding have been healed, and their diseases cured. So it was
with David, as he divinely expresseth 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 health 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 does
he celebrate his deliverance from that state whereof he complains,
Ps. 38, - which we mentioned before. And there is no grace or mercy
that does more affect the hearts of believers, that gives them a
greater transport of joy and thankfulness, than this of deliverance
from backsliding. It is a bringing of the soul out of prison, which
enlargeth 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 unto 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
unto 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 been always 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 distemper, 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,
amongst those who make an outward profession of true religion, many
that live in all sorts of sins. If you should deal with them about
backsliding, 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 endeavour 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 any thing 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 wherein it is
questionable whether she had any thing 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
flourisheth 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," verse 10. If men will not learn and own their spiritual
decays, there is no hope of prevailing with them to return unto 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 unto others; yea, if any word
seem to come near them unto their disquietment, 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 unto a relief. A spirit of slumber seems to be
poured on many.
2. 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 testifieth that they are so; and no experience
lies against it in ordinary cases. And I suppose that those unto
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 borne away 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? This 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.
3. Not to inquire farther 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, unsavoury
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? as 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?
4. 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 can be more 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, -
(1.) Many cannot with any modesty make use of this pretence.
Their sloth, indifference, and negligence in the observance of the
duties of divine worship, both in private and public, is notorious.
In particular, is not the duty of family prayer neglected by many,
at least as to its constancy and fervency? And although it be
grounded in the light of nature, confirmed by the general rules of
the Scripture, requisite unto the dedication of a family unto God,
strengthened by the constant example of all the saints of old, and
necessary in the experience of all that walk with God; yet do not
many begin to seek out pleas and arguing to justify their omission
hereof? Are not all things filled with the fruits of the negligence
of such professors in the instruction of their children and
servants? And has not God given severe rebukes unto many of us, in
their fearful miscarriages? And as unto the public worship of God, I
wish that sloth and indifference did not appear upon too many, under
various pretences. But, -
(2.) This is not that which I do intend. Men may be weary of
God, whilst they abide in the observance of a multitude of outward
duties.
[1.] They may be so, with respect unto that spirituality and
intention of mind unto the exercise of all grace, which are required
unto such duties. These are the life, the soul, the animating
principle of them, without which their outward performance is but a
dead carcass. Men may draw nigh to God with their lips, when their
hearts are far from him. This is that which becomes God in his
worship, and is useful to our own souls; for "God is a Spirit, and
he will be worshipped in spirit and in truth;" which he is not, but
in the exercise of the graces of his Spirit in the worshipers; "for
bodily exercise profiteth little, but godliness is profitable unto
all things," 1 Tim. 4: 8.
To keep up the mind unto this frame, to stir up all grace unto
a constant vigorous exercise in all holy duties, is a matter
whereunto great spiritual diligence and watchfulness is required.
Watch unto prayer. A thousand pretences rise against it; all the
arts of sloth, formality, weariness of the flesh, and the business
of life, do contend to frustrate the design of it. And the
suitableness of resting in the work done, unto the principles of a
natural conscience, gives efficacy to them all: and when men come to
satisfy themselves herein, it may be it were better that for a time
such duties were wholly omitted; for in that case conscience itself
will urgently call on men, not hardened in sin, to a consideration
of their condition: wherefore much spiritual labour and diligence is
required in this matter. The outward performance of religious
duties, be they never so many, or however strictly enjoined, as the
daily and nightly canonical hours amongst the Popish devotionists,
is an easy task, - much inferior unto the constant labour which some
men use in their trades and callings. And in them, in the
performance of them, either public or in their families, men may be
weary of God: and according as they are remiss in the constant
keeping up of spirituality, and the exercise of grace in sacred
duties, so is the degree of their weariness. And there is almost
nothing whereby men may take a safer measure of their decays or
growth, than by the usual frame of their minds in these duties. If
they do constantly in them stir up themselves to take hold of God,
Isa. 64: 7, it is an evidence of a good temper of spiritual health
in the soul. But this will not be done without the utmost
watchfulness and care against impressions from the flesh and other
temptations. But sloth and formality herein is a sign of a
thriftless state in the inner man: and all inventions of such
formality are disserviceable unto the interest of grace.
[2.] So is it with them also, who, attending unto the outward
duties of religion, do yet indulge themselves in any known sin; for
there is nothing of God in those duties which tend not unto the
mortification of all sin: and men may keep up a form of godliness,
to countenance themselves in the neglect of its power. And in
particular, where any known sin is indulged unto, where the
mortification of it is not duly endeavoured, where our religious
duties are not used, applied, and directed unto that end, there is a
weariness of whatever is of God in them; nor has the soul any real
intercourse or communion with God by them.
5. If we should make a particular inquiry into the state of our
souls with respect unto those graces which are most useful, and tend
most to the glory of God, it is to be feared that the decays of many
would be made very evident; such are zeal, humility, contriteness of
heart, spiritual-mindedness, vigour of soul, and delight in the ways
of God, love, charity, self-denial, and the like. Are we fat and
flourishing in these things, even in old age? Are they in us, and do
they abound? as the apostle speaks, 2 Pet. 1: 8. Do we bring forth
the fruit of them, so as to show the faithfulness of God in his
supply of grace? I shall not make a particular inquiry into them,
but only give two general rules, whereby we may try ourselves with
respect unto them all.
(1.) The loss of a spiritual appetite unto the food of our
souls is an evidence of a decay in all these graces. Spiritual
appetite consists in earnest desires, and a savoury relish; so it is
described by the apostle, 1 Pet. 2: 2, 3, "As new-born babes, desire
the sincere milk of the Word, that ye may grow thereby; if so be ye
have tasted that the Lord is gracious." There is required unto this
spiritual appetite an earnest desire of the Word, grounded on an
experience of the grace of God in it, unto this end, that we may
grow and thrive spiritually thereby. And this appetite will give us
as just a measure of the state of grace in us as a natural appetite
unto wholesome food, with due digestion thereon, does give of a good
state of health in the body.
This, therefore, we are to inquire into. Does it abide in us as
formerly? We hear the Word preached as much as ever; but do we do it
with the same desire and spiritual relish as before? Some hear to
satisfy their convictions, some to please their fancies, and some to
judge of the persons by whom it is dispensed. It is but in few that
the necessary preparation for the due receiving of it is found.
When men grow in age, they lose much of their natural appetite
unto food. They must eat still for the maintenance of life; but they
do it not with that desire after it, and that gust in it, as in the
days of youth and health. Hence they are apt to think that the meat
which they had formerly was more savoury than what is now provided
for them; though what they now enjoy is much to be preferred before
what they then had. The change is in themselves. So we may find not
a few professors, who are ready to think and say that the preaching
which they had in former days, and the religious exercises which
they were engaged in, were far to be preferred above what they now
enjoy. But the change is in themselves; they have lost their
spiritual appetite, or their hunger and thirst after the food of
their souls.
"The full soul loatheth an honey-comb; but to the hungry soul
every bitter thing is sweet," Prov. 27: 7. Men being grown full of
themselves, and of a good conceit of their own abilities, have lost
their spiritual appetite unto the Word of God; and this makes the
Word lose its power and efficacy towards them. That Word, which the
Psalmist says is "sweeter than honey, or the honey-comb," Ps. 19:
10, has little or no taste or relish in it unto them. If they were
hungry, they would find a sweetness in the bitterest of its
reproofs, beyond what they can now find in the sweetest of its
promises. They come to hear the Word with sick desires, and low
expectations, as if they were invited to eat after a feast, being
self-full before. But this loss of a spiritual appetite is an
evidence of the decay of all other graces whatever.
(2.) A neglect of making religion our principal business, is
another evidence of the decay of all sorts of grace in us. For where
grace is in its proper exercise, it will subordinate all things unto
religion, and the ends of it, as David twenty times declares in the
119th Psalm. All things, all occasions of life, shall be postponed
thereunto. The love and valuation of it will bear sway in our minds,
our thoughts, and affections; and the practice of it shall give rule
unto all other concernments. But is it so with many amongst us. It
is well if religion be one thing, - it is far enough from being the
one thing; every other thing is preferred before it, and it can
hardly crowd in to possess any place in their minds. To see men
continually plodding in the affairs of the world, regulating all
their acting by their concernment in them, diverting on]y at some
seasons, as it were out of their way, unto duties of religion, - it
is vain to say that they make religion their business. But there is
scarce a more certain evidence of a frame of mind spiritually
decaying in all sorts of graces, if ever any of them were in it in
sincerity and power, than this one, that men do not make religion
their chiefest business. And a little self-examination will help men
to judge what it is that they make so to be.
(3.) Lastly, I might also instance the uselessness of men in
their profession; in want of love unto all saints, barrenness in
good works, unreadiness and unwillingness to comply, in any
extraordinary manner, with the calls of God unto repentance and
reformation; in love of the world and pride of life, with passions
suited unto such principles, predominant in them: for they are all
undeniable evidences, that those with whom they are found had never
any true grace at all, or that they are fallen under woeful decays.
But what has been spoken may be sufficient unto our present purpose.
This is the third thing that was proposed, - namely, an
endeavour to leave convictions on the minds of some concerning their
spiritual decays, and the necessity of seeking after a revival by
the means that shall be insisted on. And I intend it principally for
those of us who, under a long profession, are now come unto age, and
shall not have much time for duty continued to us. And the truth is,
I meet with none who are Christians of any considerable experience,
and are spiritually-minded, but they are sensible of the danger of
such decays in this hour of temptation, and how difficult it is, in
the use of all means, to keep up a vigorous, active frame of mind,
in faith, love, holiness, and fruitfulness. And for those who are
not concerned herein, I confess I know not what to make of them, or
their religion.
IV. I proceed unto that which was proposed in the fourth or
last place, - namely, the way and means whereby believers may be
delivered from these decays, and come to thrive and flourish in the
inward principle and outward fruits of spiritual life; which will
bring us back unto consideration of that truth which we may seem to
have diverted from. And to this end, the things ensuing are proposed
unto consideration: -
1. The state of spiritual decays is recoverable. No man that is
fallen under it has any reason to say, There is no hope, provided he
take the right way for his recovery. If every step that is lost in
the way to heaven should be irrecoverable, woe would be unto us; -
we should all assuredly perish. If there were no reparation of our
breaches, no healing of our decays, no salvation but for them who
are always progressive in grace; if God should mark all that is done
amiss, as the Psalmist speaks, "O Lord, who should stand?" nay, if
we had not recoveries every day, we should go off with a perpetual
backsliding. But then, as was said, it is required that the right
means of it be used, and not that which is destructive of what is
designed; whereof I shall give an instance. When trees grow old, or
are decaying, it is useful to dig about them, and manure them; which
may cause them to flourish again, and abound in fruit. But instead
hereof, if you remove them out of their soil, to plant them in
another, which may promise much advantage, they will assuredly
wither and die. So it is with professors, and has been with many.
Finding themselves under manifold decays, and little or nothing of
the life and power of religion left in them, they have grown weary
of their station and have changed their soil, or turning from one
way in religion unto another, as some have turned Papists, some
Quakers, and the like, apprehending that fault to be in the religion
which they professed, which was indeed only in themselves. You
cannot give an instance of any one who did not visibly wither and
die therein; but, had they used the proper means for their healing
and recovery, they might have lived and brought forth fruit.
2. A strict attendance unto the severities of mortification,
with all the duties that lead thereunto, is required unto this end;
so also is the utmost diligence in all duties of obedience. These
things naturally offer themselves as the first relief in this case,
and they ought not to be omitted. But if I should insist upon them,
they would branch themselves into such a multitude of particular
directions, as it is inconsistent with my design here to handle.
Besides, the way which I intend to propose is of another nature,
though consistent with all the duties included in this proposal;
yea, such as without which not one of them can be performed in a due
manner. Wherefore, as unto these things, I shall only assert their
necessity, with a double limitation.
(1.) That no duties of mortification be prescribed unto this
end, as a means of recovery from spiritual decays, but what for
matter and manner are of divine institution and command. All others
are laid under a severe interdict, under what pretence soever they
may be used. "Who hath required these things at your hands?" Want
hereof is that whereby a pretended design to advance religion in the
Papacy has ruined it. They have, under the name and pretence of the
means of mortification, or the duties of it, invented and enjoined,
like the Pharisees, a number of works, ways, duties, so called,
which God never appointed, nor approved, nor will accept; nor shall
they ever do good unto the souls of men. Such are their confessions,
disciplines, pilgrimages, fastings, abstinence, framed prayers, to
be repeated in stated canonical hours, in such a length and number.
In the bodily labour of these things they exercise themselves to no
spiritual advantage.
But it is natural to all men to divert to such reliefs in this
case. Those who are thoroughly convinced of spiritual decays, are
therewithal pressed with a sense of the guilt of sin; for it is sin
which has brought them into that condition. Hereon, in the first
place, they set their contrivance at work, how they may atone divine
displeasure and obtain acceptance with God; and if they are not
under the actual conduct of evangelical light, two things
immediately offer themselves unto them. First, Some extraordinary
course in duties, which God has not commanded. This is the way which
they retake themselves unto in the Papacy, and which guilt, in the
darkness of corrupted nature, vehemently calls for. Secondly, An
extraordinary multiplication of such duties as, for the substance of
them, are required of us. An instance in both kinds we have, Micah
6: 6, 7, "Wherewith shall I come before the LORD, and bow myself
before the high God? shall I come before him with burnt-offerings,
with calves of a year old? will the LORD be pleased with thousands
of rams, or with ten thousands of rivers of oil? shall I give my
firstborn for my transgression, the fruit of my body for the sin of
my soul?" And by this means they hope for a restitution into their
former condition. And whereas spiritual decays are of two sorts;
first, from the power and effect of convictions only, which are
multiplied among temporary believers; and, secondly, from degrees in
the power and effects of saving grace; - those whose decays are of
the first sort are never to be diverted from attempting their relief
by such means; and when they find them fail, for the most part they
cease contending, and abandon themselves to the power of their
lusts; for they have no evangelical light to guide them in another
course.
Unto them who are of the second sort is this direction given,
in an endeavour for a recovery from backsliding, and thriving in
grace, by a redoubled attendance unto the duties of mortification
and new obedience: Let care be taken that, as unto the matter of
them, they be of divine appointment; and as to the manner of their
performance, that it be regulated by the rules of the Scripture.
Such are constant reading and hearing of the Word, prayer with
fervency therein, a diligent watch against all temptations and
occasions of sin; especially an endeavour, by a holy earnestness,
and vehement rebukes of the entrance of any other frame, to keep the
mind spiritual and heavenly in its thoughts and affections.
(continued in file 5... )
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file: /pub/resources/text/ipb-e/epl-09: owgch2-4.txt
