Chapter 4. A Word of Counsel for the Recovery of Declining Grace

WE come now to give a few directions to the Christian, how to recover decaying grace.

Enquire faithfully into the cause of your declining. The Christians armour decays two ways; either by violent bartery, when the Christian is overcome by temptations to sin; or else by neglecting to forbish and scoure it with the use of those means which are as oile, to keep it clean and bright. Now enquire, which of these have been the cause of your decay. It is like both concurre.

First, if your grace be weakened by any blow, given it by any sin committed by you; there then lies a threefold duty upon you towards the recovery of it.

First, you are to renew your repentance. It is Christs counsel, Revelation 2:5. to Ephesus, Repent, and do your first works; where it is not only commanded as a duty, but prescribed as a means for her recovery; as if he had said, Repent, that you may do your first works. So, Hosea 14:2. The Lord sets back-sliding Israel about this work, bidding her take words and turn to the Lord; and, v. 4. he then tells her he'll take her in hand to recover her of her sins, I will heale their back-slidings: a repenting soul is under promise of healing; and therefore (Christian) go and search your heart, as you wouldest do your house, if some thief or murderer lay hid in it, to cut your throat in the night; and when you have found the sin that has done you the mischief, then labor to fill your heart with shame for it, and indignation against it, and so go big with sorrow, and cast it forth before the Lord in a heart-breaking confession; better you do this, then Satan do your errand to God for you.

Secondly, when you have renewed your repentance, forget not, delay not then to renew your faith on the promise for pardon. Repentance that is like purging physick to evacuate the peccant humor; but if faith come not presently with its restorative, the poor creature will never get heart, or recover his strength. A soul may die of a fluxe of sorrow as well as of sin; faith has an incarnating vertue, as they say of some strengthening meats, it feeds upon the promise, and that is perfect, converting (or rather restoring) the soul, Psalms 19:7. Though you wert pined to skin and bones, all your strength wasted, yet faith would soon recruit you, and enable every grace to perform its office chearfully. Faith sucks peace from the promise, call'd peace in beleeving; from peace flowes joyes, Being justified by faith we have peace with God, Romans 5:1. and, v. 2. We rejoyce in the hope of glory; and joy affords strength: The joy of the Lord is our strength.

Thirdly, back both these with a daily endeavour to mortifie those lusts which most pevail over your grace. Weeds cannot thrive, and the flowers also; when grace does not act vigorously and freely, conclude it is opprest with some contrary lust, which weighs down its spirits, and makes them lumpish; even as superfluous humours do load the natural spirits in our bodies, that we have little joy to stir or go about any businesse till they be evacuated; and therefore ply this work close, it is not a days work or two in the year, (like Physick at spring and fall) nothing more vain, then to make a busle, as the Papists do at their Lent; or as some unsound Professours among our selves, who seem to bestir themselves before a Sacrament or day of Fasting, with a great noise of zeal, and then let those very lusts live peaceably in them all the year after. No, this is child-play to do and undo; you must mortifie daily your lusts by the Spirit, Romans 8:13. Follow but this work conscionably in your Christian course, making it your endeavour, (as constantly as the labouring man goes out every day to work in the field where his calling lies) to watch your heart, and use all means for the discovery of sin, and as it breaks forth to be humbled for it, and be chopping at the root of it with this axe of mortification; and you shalt see by the blessing of God what a change for the better there will be in the constitution of your grace; you who are now so poor, so pale, that you are afraid to see your own face long in the glasse of your own conscience, shall then reflect with joy upon your owne conscience, and dare to converse with your self without those surprizals of horrour and feare, which before did appale you; your grace, though it shall not be your rejoycing, yet it will be your evidence for Christ, in whom it is: and lead you in with boldness to lay claim to him, while the loose Christian, whose grace is over-grown with lusts (for want of this weeding hook) shall stand trembling at the door, questioning whether his grace be true or no; and from that doubt of his welcome.

Secondly, if upon enquiry you findest that your Armour decays, rather for want of scouring, then by any blow from sin presumptuously committed, (as that is most common and ordinary, rust will soon spoil the best armour, and negligence give grace its bane, as well as grosse sins,) then apply your self to the use of those means which God has appointed for the strengthening grace; if the fire goes out by taking off the wood, what way to preserve it but by laying it on again?

First, I shall send you to the Word of God, be more frequently conversant with it. David tells us, where he renewed his spiritual life, and got his soul so oft into a heavenly heate, when grace in him began to chill. The Word (he tells us) quickened him. This was the Sunny bank he fate under. The Word draws forth the Christians grace, by presenting every one with an object suitable to act upon, this is of great power to rouse them up; as the coming in of a friend, makes us (though sleepy before) shake off all drowsinesse to enjoy his company. Affections they are actuated when their object is before them; if we love a person, this is excited by sight of him, or anything that mindes us of him; if we hate one our blood riseth much more against him when before us. Now the Word bring the Christian graces and their object together. Here love may delight her self with the beholding Christ, who is set out to life there in all his love and lovelinesse; here the Christian may see his sins in a glasse that will not flatter him; and can there any godly sorrow be in the heart, any hatred of sin, and not come forth, while the man is reading what they cost Christ for him?

Secondly, from the Word go to meditation; this is as bellowes to the fire; that grace which lies chosk't and eaten up for want of exercise, will by this be cleared and break forth; while you are musing this fire will burne, and your heart grow hot within you, according to the nature of the subject your thoughts dwell upon: resolve therefore (Christian) to enclose some time from all worldly Suitours, wherein you may every day (if possible) at least take a view of the most remarkable occurrences that have past between God and you; First, ask your soul what takings it has had that day, what mercies heaven has sent into you, and do not when you have askt the question, (like Pilate) go out; but stay till your soul has made report of Gods gracious dealings to you: and (if you beest wise to observe, and faithful to relate them) your conscience must tell you, that the cock was never turn'd, the breast of mercy never put up all the day, yea, while you are viewing these fresh mercies, telling over this new coine, hot out of the mint of Gods bounty, ancient mercies they will come crowding in upon you, and call for a place in your thoughts, and tell you what God has done for you moneths and years ago, (and indeed old debts should not be paid last) give them (Christian) all a hearing one time or another, and you shalt see how they will work upon your ingenious spirit. It is with the Christian in this case, as with some Merchants servant that keeps his Masters cash, he tells his Master he has a great summe of his by him, and desires he would discharge him of it, and see how his accounts stand, but he can never finde him at leisure. There is a great treasure of mercy alwayes in the Christians hands, and conscience is oft calling the Christian to take the account, and see what God has done for him, but seldom it is, he can finde time to tell his mercies over; and is it any wonder that such should go behinde-hand in their spiritual estate, who take no more notice what the gracious dealings of God are with them? how can he be thankful that seldome thinks what he receives? or patient when God afflicts, that wants one of the most powerful arguments to pacifie a mutinous spirit in trouble, and that is taken from the abundant good we receive at the hands of the Lord as well as a little evil? how can such a souls love flame to God, that is kept at such a distance from the mercies of God, which are fuel to it? and the like might be said of all the other graces. Secondly, reflect upon your self, and bestow a few serious thoughts upon your own behavior, what it has been towards God and man all along the day. Ask your soul, as Elisha his servant, Whence comest you, O my soul? where have you been? what have you done for God this day, and how? and when you goest about this, look that you neither beest taken off from a through search, (as Jacob was by Rachels specious excuse) nor be found to cocker your self, (as Eli his sons) when you shalt upon enquiry take your heart tardy in any part of your duty; take heed what you doest, for you judgest for God, who receives the wrong by your sin, and therefore will do himself justice if you will not.

Thirdly, from meditation go to prayer; indeed a soul in meditation is on his way to prayer; that duty leads the Christian has to this, and this brings help to that; when the Christian has done his utmost by meditation to excite his graces, and chase his spirit into some divine heat, he knows all this is but to lay the wood in order. The fire must come from above to kindle, and this must be fetch't by prayer. They say, stars have greatest influences when they are in conjunction with the Sunne; then sure the graces of a Saint should never work more powerfully then in prayer, for then he is in the nearest conjunction and communion with God. That Ordinance which has such power with God, must needs have a mighty influence on our selves. It will not let God rest, but raiss him up to his peoples succour, and is it any wonder if it be a means to rouse up and excite the Christians grace? how oft do we see a dark cloud upon Davids spirit at the beginning of his prayer, which by that time he is a little warme in his work, begins to clear up, and before he ends breaks forth into high actings of faith and acclamations of praise? Only here (Christian) take heed of formal praying, this is as baneful to grace as not praying. A plaister, though proper and of soveraign vertue, yet if it be laid on cold may do more hurt then good.

Fourthly, to all the former joyne fellowship and communion with the Saints you lived amongst. No wonder to hear a house is robb'd that stands far from neighbors; he that walks in communion of Saints, he travels in company, he dwells in a City where one house keeps up another, to which Jerusalem is compared. 'Tis observable concerning the house in whose ruines Jobs children were entombed, that a winde came from the wilderness and smote the four corners of it; it seems it stood alone; the devil knowes what he does in hindering this great Ordinance of communion of Saints; in doing this he hinders the progresse of grace, yea, brings that which Christians have, into a declining wasting state. The Apostle couples those two duties close together, to hold fast our Profession, and to consider one another, and provoke unto love and to good works, Hebrews 10:23, 24. Indeed it is a dangerous step to Apostasy, to forsake the communion of Saints; hence 'tis said of Demas, he has left us, and embraced the present world. O what mischief has Satan done us in these few late years, in this one particular? what is become of this communion of Saints? where are there two or three to be found that can agree to walk together? those that could formerly suffer together, cannot sit together at their Fathers table, can hardly pray one with or one for another; the breath of one Christian is strange to another that once lay in his, bosome; —This is a lamentation, and shall be for a lamentation.

We now offer some practical directions to the Christian on how to recover declining grace.

First, investigate honestly the cause of your decline. A Christian's armor decays in two ways: either through violent battering, when the Christian is overcome by temptation and falls into sin, or through neglect in maintaining it with those means that act like oil to keep it clean and bright. Investigate which of these has caused your decay. Most likely both play a part.

First, if your grace has been weakened by a blow delivered through some sin you have committed, three duties rest on you toward recovery.

First, renew your repentance. This is Christ's counsel to Ephesus in Revelation 2:5: 'Repent, and do the deeds you did at first.' There it is not only commanded as a duty but prescribed as a means of recovery — as if Christ were saying, 'Repent, so that you may do your first works again.' So in Hosea 14:2, the Lord directs backsliding Israel to this same work, telling her to take words and return to the Lord. And in verse 4 He promises to take her in hand for restoration: 'I will heal their waywardness.' A repenting soul is under the promise of healing. Therefore, Christian, search your heart as you would search your house if you knew a thief or murderer was hiding there, waiting to harm you in the night. Once you have found the sin that has done you the damage, fill your heart with shame for it and righteous anger against it. Then come before the Lord heavy with sorrow and cast it out in a heartfelt confession. It is far better for you to do this yourself than to let Satan carry your report to God on your behalf.

Second, once you have renewed your repentance, do not forget — do not delay — to renew your faith on the promise of pardon. Repentance is like a purging medicine that removes what is poisoning the soul. But if faith does not follow immediately with its restorative power, the soul will never regain its strength. A soul can die from a flood of sorrow just as surely as from sin. Faith has a rebuilding and nourishing power, as certain strengthening foods are said to have. It feeds on the promise, which is 'perfect, restoring the soul' (Psalm 19:7). Though you were wasted to skin and bones and all your strength were spent, faith would quickly recruit you and enable every grace to carry out its work with cheerfulness. Faith draws peace from the promise — called 'peace in believing.' From peace flows joy: 'Having been justified by faith, we have peace with God' (Romans 5:1). And from verse 2: 'We exult in hope of the glory of God.' And joy produces strength: 'The joy of the Lord is your strength.'

Third, back both of these with a daily effort to put to death those sins that most overpower your grace. Weeds and flowers cannot both thrive. When grace does not act freely and with vigor, conclude that some contrary sinful desire is pressing on it and weighing its spirit down — just as excess fluids in the body load down the natural spirits, so that we have little energy to move or work until they are cleared out. Apply yourself diligently to this work. It is not a two-day effort once a year, like the medicine some take at the change of seasons. Nothing is more empty than making a great show of zeal, as the Catholics do at Lent, or as some insincere professing Christians do before a Communion service or day of fasting — and then letting those very sins live quietly in them for the rest of the year. No — this kind of doing and undoing is child's play. You must put sin to death daily by the Spirit (Romans 8:13). Follow this work consistently throughout your Christian life — making it as habitual as the laborer who goes out every day to work in his field — watching your heart, using every means to expose sin, humbling yourself as it breaks out, and cutting at its root with the axe of mortification. You will see, by God's blessing, what a change for the better comes over the condition of your grace. You who are now so depleted and pale that you are afraid to look at your own face in the mirror of your conscience will then be able to look at your own conscience with joy. You will be able to live with yourself without those sudden attacks of horror and fear that once dismayed you. Your grace — though it will not be your boasting — will serve as evidence for Christ in whom it lives, and lead you forward with boldness to claim Him. Meanwhile the loose Christian, whose grace is choked with sins for want of this weeding, will stand trembling at the door, unsure whether his grace is genuine — and doubting whether he will be welcome.

Second, if on examination you find your armor decaying more from lack of maintenance than from any blow dealt by deliberate sin — and this is actually the more common cause, since rust quickly ruins even the best armor, and negligence damages grace just as surely as gross sins do — then apply yourself to the means God has appointed for strengthening grace. If the fire goes out because you stopped adding wood, the only way to revive it is to add wood again.

First, turn to the Word of God and spend more time in it. David tells us where he repeatedly renewed his spiritual life and brought his soul back into a heavenly warmth when grace in him began to grow cold: the Word quickened him. The Word was the sunny bank he sat under. The Word draws out the Christian's graces by setting before each one an object suited to stir it into action — and this has great power to rouse them. It is like the arrival of a dear friend, which makes us shake off drowsiness and become alert to enjoy his company. Our affections are stirred when their proper object is before them. If we love someone, that love is kindled by seeing them or by anything that reminds us of them. If we hate someone, our blood rises when they stand before us. The Word brings the Christian's graces and their proper objects together. In the Word, love may feast its eyes on Christ — who is there set forth vividly in all His love and beauty. There the Christian may see his sins in a mirror that will not flatter him. Can any godly sorrow, any hatred of sin, lie dormant in the heart while a person reads what those sins cost Christ on his behalf?

Second, from the Word move to meditation — this is like bellows to a fire. Grace that has been smothered and worn down by lack of exercise will be cleared and kindled through meditation. As you think deeply, this fire will burn and your heart will grow warm within you, according to the nature of whatever your thoughts dwell upon. Resolve, Christian, to shut out all worldly distractions and set apart some time each day — if at all possible — to review the most significant dealings God has had with you that day. First, ask your soul what it has received — what mercies heaven has sent in to you. And when you have asked the question, do not leave the room as Pilate did, but stay until your soul has given a full account of God's gracious dealings with you. If you are wise to observe and honest to report, your conscience must tell you that the faucet was never turned off — the breast of mercy was never put away all day. And as you look at these fresh mercies, counting this new currency hot from the mint of God's generosity, older mercies will crowd in alongside them and take their place in your thoughts, telling you what God has done for you months and years ago. Old debts should not be paid last — give them all a hearing in their turn, and see how they will work on your grateful spirit. The Christian in this matter is like a merchant's employee who manages his master's accounts. He tells the master he has a large sum in hand and asks him to look over the books — but can never find him with a free moment. There is always a great treasure of mercy in the Christian's hands, and conscience often urges him to take stock and see what God has done for him. But rarely does he find time to count his mercies. Is it any wonder that those who take so little notice of God's gracious dealings with them fall behind in their spiritual lives? How can a person be thankful who rarely thinks about what he receives? How can he be patient in affliction when he lacks one of the most powerful arguments to calm a restless spirit under trouble — namely, the remembrance of the abundant good he receives from the Lord alongside any small measure of hardship? How can such a soul's love for God flame up when it is kept at such a distance from the very mercies that are its fuel? The same could be said of every other grace. Second, turn your attention to yourself, and give a few serious thoughts to how you have actually behaved toward God and toward others throughout the day. Ask your soul, as Elisha asked his servant: 'Where have you come from, O my soul? Where have you been? What have you done for God today, and how?' And when you go about this inquiry, be careful not to be sidetracked from a thorough examination — as Jacob was by Rachel's plausible excuse — nor to indulge yourself when you catch your heart falling short in any duty, as Eli did with his sons. Take care what you do: you are judging on God's behalf, who receives the wrong from your sin and will do Himself justice if you will not.

Third, from meditation move to prayer. In fact, a soul in meditation is already on its way to prayer. Meditation leads the Christian to prayer, and prayer brings help back to meditation. After the Christian has done his best through meditation to stir his graces and work his spirit toward some holy heat, he knows that all of this is only laying the wood in order. The fire must come from above to kindle it — and that must be obtained through prayer. They say stars have their greatest influence when they are in conjunction with the sun. So surely the graces of a believer should never work more powerfully than in prayer, for that is when he is in the closest union and communion with God. The ordinance that has such power with God must also have a powerful effect on us. Prayer will not let God rest but moves Him to come to His people's aid — and is it any wonder if it is also the means to stir up and excite the Christian's own grace? How often do we see a dark cloud over David's spirit at the beginning of a psalm, which begins to lift as he grows warm in his praying, and before the end breaks out into strong expressions of faith and shouts of praise? Only here, Christian, beware of formal, empty praying — it is as harmful to grace as not praying at all. A remedy, however excellent and exactly suited to the condition, does more harm than good if it is applied cold.

Fourth, add to all the above the fellowship and communion of the saints around you. It is no surprise to hear that a house standing far from its neighbors has been robbed. The person who walks in communion with other believers travels in company — he lives in a city where each house supports the others, to which Jerusalem itself is compared. It is worth noting that the house in whose ruins Job's children were buried was struck by a wind from the wilderness at all four corners — it stood alone. The devil knows exactly what he is doing when he hinders this great ordinance of fellowship among the saints. By doing so, he stops the progress of grace and brings what grace believers do have into a declining and wasting condition. The apostle links two duties closely together: holding fast to our profession, and considering one another so as to stir up love and good works (Hebrews 10:23-24). In fact, forsaking the communion of saints is a dangerous step toward falling away — as shown by the case of Demas: 'He has left us, having loved this present world.' O what damage Satan has done us in these past few years through this single thing — the breakdown of fellowship among believers. What has become of the communion of saints? Where can two or three be found who can agree to walk together? Those who once suffered side by side cannot sit together at their Father's table, can barely pray with or for one another. The breath of one Christian is strange to another who once lay close to his heart. This is a grief, and must be grieved over.