Chapter 17. Decays In Spiritual Affections.
CHAPTER 17. DECAYS IN SPIRITUAL AFFECTIONS.
Decays in spiritual affections, with the causes and danger of them — Advice to those who are sensible of the evil of spiritual decays.
2. It must be acknowledged that there's something still worse than what we've insisted on so far, and more opposite to the growth of affections in conformity to heavenly things, which is the proper character of those who are spiritually renewed. And this something is their spiritual decay, manifesting itself in tangible and visible effects.
There are some (indeed many) who upon a profession of their conversion to God, have made a great appearance of vigorous, active, spiritual affections. Indeed, it is so with most, maybe all, who are really so converted. God takes notice of the love of the young ones among His people, of the love of their espousals.
In some, this vigor of spiritual affections is from the real power of grace, exerting its efficacy on their hearts and in their minds. In others, it is from other causes — for instance, relief from conviction, by spiritual illumination, will produce this effect. And it is to the advantage of such persons, that generally a change is wrought in their younger days; for then their affections in their natural powers are active, and bear great sway in the whole soul. That's why the change that is made, is most eminent in them, whatever it may be.
But as men increase in age, and thereon grow up in carnal wisdom, and a great valuation of earthly things, with their care about them and converse in them, they abate and decay in their spiritual affections every day. They will abide in their profession, but have lost their first love.
It's a shame and an unutterable folly that it should be this way with any who profess that religion in which there are so many incomparable excellencies to endear and engage them to it more and more. But why should we hide what experience makes manifest in the sight of the sun, and what multitudes proclaim concerning themselves? That's why I look at it as a great evidence — if not absolute evidence of the sincerity of grace, yet of the life and growth of it — when men grow in age, they also grow in their undervaluation of present things, in contempt of the world, and in duties of charity and bounty, and they don't decay in any of them. But I say it is usual that upon men's profession of religion and conversion to God, it is
attended with vigorous, active affections towards spiritual things. Of those who really and sincerely believed, it is said that upon their believing "they rejoiced with joy unspeakable and full of glory;" 1Pet 1.8 and of those who had only a work of conviction on them, improved by temporary faith, that "they received the word with joy, and did many things gladly." Luk 8.13
Many abide and thrive in this state, until their affections are wholly transformed into the image and likeness of things above. But with many, of all sorts, this isn't so. They fall into woeful decays as to their affections about spiritual things. And consequently, in their whole profession and conversation, their moisture becomes like a summer drought. They have no experience of the life and actings of these spiritual affections in themselves, nor any comfort or refreshment from them. They don't honor the gospel with any fruits of love, zeal, or delight, nor are they in any way useful to others by their example.
Some of them have had seeming recoveries, and are yet they are again taken into a lifeless frame. Warnings, afflictions, sicknesses, the word, have awakened them, but they have fallen back into a dead sleep, such that they seem to be "trees whose fruit withers, without fruit, twice dead, plucked up by the roots." Jud 1.12
Some things must be said about this woeful condition in general, as that which is directly opposite to the grace and duty of being spiritually minded, and contrary to and obstructive of the growth of spiritual affections in an assimilation of heavenly things. And what is said may be applied to all the degrees of these decays, though all of them are not alike dangerous or perilous.
(1.) There may be a time of temptation, in which a soul may apprehend in itself not only a decay in spiritual affections, but an utter loss of all, when it is not so. As believers may apprehend and judge that the Lord has forsaken and forgotten them when He hasn't, Isa 49.14,15, so they may, under their temptations, apprehend that they have forsaken God, when they haven't. It's like a man in the night may apprehend he has lost his way, and be in great distress, when he is on the right road; for temptation brings darkness and shock, and leads us into mistakes and a false judgment in all things. Maybe they don't find grace working in love, joy, and delight, as it did formerly, nor do they find that same
activity of heart and mind in holy duties which spiritual affections gave them. Yet it may be that the same grace works in godly sorrow
— by mourning, humiliation, and selfabasement — no less effectually, and no less acceptably to God. I separate such things as these from our present consideration.
(2.) There may be a decay in affections themselves as to their actings towards any objects whatever, at least as to their outward symptoms and effects; and on this ground, their operations toward spiritual things may be less tangible. So men in their younger days may be readier to express their sorrow by tears, and to express their joy by tangible exultation and motion of their spirits, than those in riper years. And this may be true when there's no decay of grace in their renewed affections. But — [1.] When this is so, it's a burden to those in whom it is found.
They can only mourn and have a godly jealousy over themselves, lest the decays they find are not only in the outward but the inward man, not only in the natural but the spiritual man; and they labor that in all duties, at all times, it may be with them now as in days of old, even if they cannot attain that strength in them, that vigor of spirit, that life, joy, peace, and comfort, which many have experienced.
[2.] There will be no decays in holiness of life in such persons, nor less diligence in all their religious duties. If the decay is really of grace in the affections, it will be accompanied with a proportional decay in all other things in which the life of God is concerned; but if it is only as to the tangible actings of natural affections, no such decay will ensue.
[3.] Grace in this case will more vigorously act itself in the other faculties and powers of the soul, such as the judgment and the will, in their approval of and firm adherence to spiritual things.
But — When men find their affections are still quick, active, and intent on other things, such as the lawful enjoyments and comforts of this life, it is in vain to relieve themselves by thinking the decays they find are in their natural affections, and not (as they ought to be) gracious. If we see a man in his old age grow more in love with the
things of this world, and less in love with the things of God, it is not through the weakness of nature, but through the strength of sin.
On these, and maybe some other like occasions, there may be an apprehension of a decay in spiritual affections when it may not be so, at least not to the degree that is apprehended. But when it is so really, as it evidently is with many, I almost said with most these days, it is a woeful frame of heart, and never enough to be lamented.
It is what lies in direct contradiction to that spiritual mindedness which is life and peace. It is a consumption of the soul, which threatens it with death every day.
It doesn't belong to my design to treat this in particular, yet I cannot let it pass without some remarks on it, for it's an evil that is almost epidemic among professors, and prevalent in some to such a degree that they seem to be utterly forsaken of all powers of spiritual life.
Now, besides all that folly and sin which we revealed before as the causes of the lack of the growth of our affections in spirituality and heavenliness, which are more abominable in this case of their decay, there is a multiplication of evils which accompany this state of heart and mind; for — (1.) Of all things, the Lord Christ is most displeased with this in churches or professors. He pities them in their temptations, he suffers with them in their persecutions, he intercedes for them on their surprisal, but he threatens them under their spiritual decays,
Rev 2.4,5; 3.1-3.
He cannot bear with this, because it both reflects dishonor upon himself, and he knows it is ruinous to those in whom it exists. He will bear longer with those who are utterly dead, than with those who abide under these decays, Rev 3.15,16.122 This is the only case
(unless it is that of false worship and idolatry) in which he threatens to reject and cast off a professing church, and to take away his candlestick. He that spoke this way to the churches of old, now speaks the same way to us; for he lives forever, and is always the same, and his word is living and unchangeable. There is not one of us under this frame, that the Lord Christ, by his word and Spirit, does not testify of His displeasure against us; and if He is against us, who will plead for us? Consider what he says in this case, Rev
2:5, 3:3.123 Oh! who can stand before these dreadful intimations of
His displeasure? The Lord help us to mind it, lest He in whom we profess to place our only trust, is found to be our greatest enemy!
Take heed of those sins which Christ himself, our only Advocate, has put a mark upon, as those which he will not save us from.
(2.) It is that with which the Holy Spirit is grieved above all things.
His work is to give grace an increase and progress in our souls; he begins it, and he carries it on. And there can be no greater grief to a wise and gracious worker than to have his work decay and go backward under his hand. This is the occasion of those complaints of God which we find in the Scripture, of the unprofitableness and backsliding of men after the use of means and remedies for their fruitfulness and cure. "What more," He asks, "could I have done for my vineyard than I have done? Why, then, when I looked for grapes, did it bring forth wild grapes?" Isa 5.4 Can anything else be apprehended, that is such a just matter for grief and complaint by the Holy Spirit, as this? To find those whom He had once raised up to holy and heavenly affections — such that their delights were in, and their thoughts were much upon, the things that are above — have become earthly or sensual, and have no tangible actings of any of His graces in them? This is the state of those who are under the power of spiritual decays, And this is the only case in which God speaks to men in the way of complaint and expostulation, and uses all sorts of arguments to convince them of their folly in this.
When a wise, tender, and careful parent has been diligent in the use of all means for the education of his child, and for some time he has had good hopes for him, finds the child is slack in his diligence, careless in his calling, and delights in evil company — how solicitous his heart is about him! How much he is grieved and affected with this miscarriage! The heart of the Spirit of God is infinitely more tender towards us than the most affectionate parent can be towards an only child. And when with cost and care He has nourished and brought us up to some growth and progress in spiritual affections, in which all his concerns in us lie, for us to then grow cold, dull, and earthly minded, to cling to the pleasures or lusts of this world — how grieved He is! How provoked He is! It may be that this consideration of grieving the Holy Spirit has no great weight with some; they might have little concern in it if they could well free themselves in other respects. But let such persons
know that it is impossible for them to give greater evidence of a profligate hardness in sin.
(3.) This is what, in an especial manner, provokes the judgments of God against any church, as intimated before. When any church has a good reputation in the order of its profession and worship, but the power of grace acting in the affections is dead — when it is not so cold as to forsake the external institutions of worship, nor so hot as to enliven their duties with spiritual affections — the Lord Christ will not long bear with them. Indeed, judgment will suddenly break out towards such a house of God.
(4.) It is absolutely inconsistent with all comfortable assurance of the love of God. Whatever persons under the power of such a frame pretend to of that kind, it is sinful security, not gracious assurance or peace. And as professors grow cold and decay in their spiritual affections, stupidity of conscience and security of mind also grow upon them constantly. It is so, I say, unless they are surprised or overtaken sometimes with some greater sin, which reflects severely on their consciences, and casts them for a time under troubles and distresses. But to think that peace with God, and a comfortable assurance of salvation, are consistent with a habitual decay in grace
— especially in those graces which should act themselves in our affections — is contrary to the whole tenor and testimony of the Scripture; and supposing it would be consistent, is the bane and poison of religion. I'm not saying that our assurance and peace with God arise wholly from the actings of grace in us; there are other causes of them, into which they are principally resolved. But I say this, that under a habitual declension or decay of grace in the spirituality of our affections, no man can keep or maintain a gracious sense of the love of God, or of peace with him. And therefore, no duty is to be more severely pressed on all believers these days, than a diligent examination and trial of the grounds of their peace, lest it be with any of them as it was with Laodicea, Rev
3.14f who was satisfied in her good state and condition, when it was most miserable and almost desperate. Yes, I must say that it is impossible that many professors whom we see and converse with, would thus have any solid peace with God. "Do men gather grapes from thorns, or figs from thistles?" Luk 6.44 It is a fruit that will not grow on a vain, earthly, selfish frame of mind and conversation.
And therefore such persons, whatever they may pretend, are either asleep in sinful security, or live on most uncertain hopes which probably deceive them. Nothing can be so ruinous to our profession, as to once suppose this decay is an easy matter of course to maintain our peace with God. God forbid that our utmost diligence and continued endeavors to thrive in every grace, were not required for this! The whole beauty and glory of our religion depends on it. "To be spiritually minded is life and peace." Rom 8.6
(5.) Such a decay as that described, is a dangerous symptom of an evil state and condition, and those in whom it continues will at last be found to be but hypocrites. I know such persons will or may have pretended evidences to the contrary, and they are well enough satisfied with their own sincerity in many things, that it is impossible to fix on them the sense and conviction of being but hypocrites. But this apprehension arises from a false notion of hypocrisy. No man, they suppose, is a hypocrite, unless he generally or universally pretends in religion to be what he is not, and what he knows himself not to be, or at least might easily do so.
It's true that this is the broadest notion of pharisaic hypocrisy. But take a hypocrite for someone who, under light, profession, gifts, and duties, habitually and willingly fails in any point of sincerity, and he is no less a perishing hypocrite than the former; and it may alter the case with them. I don't say that everyone in whom there is this prevalent decay in spiritual affections is a hypocrite; God forbid! I only say that when it continues without remedy, it is such a symptom of hypocrisy that the one who is wise and cares for his soul, won't rest until he has searched it to the bottom.
For it seems this way with such persons: they have had a false or imperfect work in that conversion to God which they have professed. It is made up of conviction of sin, communication of spiritual light and gifts, alteration upon the affections, change of society and conversation. Now, it is the nature of such a work to greatly flourish for a season, in all the principal parts and duties of profession; but in its nature, it is also to gradually decay until it is quite withered away. In some, it is lost by the power of some vigorous temptations, and particular lusts that are indulged, ending in worldliness and sensuality; but in most it decays gradually until it has lost all its savor and sap. See Joh 15.5.124 Therefore, so long as
men find this decay in themselves —unless they have fallen under the power of a destructive security, unless they are hardened through the deceitfulness of sin — they cannot help but think it their duty to examine how things stand with them. Did they ever effectually close with Christ, and have the faith of God's elect, which works by love, seeing it's as though they had only a work of another nature. For a saving work, in its own nature and in the diligent use of means, thrives and grows, as the whole Scripture testifies; but it is this false and imperfect working that has no root, and is thus subject to withering. Mat 13.21
(6.) Persons in such an estate are apt to deceive themselves with false hopes and notions, by which the deceitfulness of sin exerts its power to harden them to their ruin. There are two ways by which this pernicious effect is produced — the one by the prevalence of a particular lust or sin; the other by a neglect of spiritual duties, and a vain conversation in the world, under which the soul pines away and is consumed. As to the first of these, there are three false notions by which the deceitfulness of sin deludes the souls of men:
[1.] The first notion is that it is this one sin alone in which they would be indulged. Let them be spared in this one thing, and in all others they will be exact enough. This is the mixture that Naaman would have made in matters of religion, 2Kng 5.18, and it is that which many trust to. Hence, by the event of it, it appears that some persons have lived long in the practice of some gross sin, and yet all the while used a semblance of great diligence in other duties of religion. This is a false notion by which poor sinners delude their own souls. For suppose it were possible for a man to give himself up to any lust, or be under its power, and yet observe all other duties — this would give him no relief as to the eternal condition of his soul. The rule is peremptory to this purpose, Jas
2.10,11.125 One sin willingly lived in, is as able to destroy a man's soul as a thousand. Besides, it is false in practice. There is no man who lives in any one known sin, who doesn't really live in more, even though that one bears the chief sway. With some persons these sins appear to others, who observe their frame and spirit, even if they don't appear to themselves; in some they are manifest in themselves, even if hidden from others, 1Tim 5:24.126 But let no
man relieve himself with thoughts that it is but one sin, while that one sin keeps him in a constant neglect of God. Hence —
[2.] They deceive themselves by this notion. For they judge that although they cannot as yet shake off their sin, yet they will still continue to love God and abound in the duties of his worship.
They won't for all the world become haters of God and his ways, and persecutors; and therefore they hope that, notwithstanding this one Zoar,Gen 19.20 this lesser sin, which their constitution and their circumstances engage them in, it may be well with them at the last. This also is a false notion, a mere instrument in the hand of sin to act its deceit by. For no man who willingly lives in any sin, can love God at all, as evident in that rule, 1Joh 2:15.127 It is but a false pretense of love to God that any man has who lives in any known sin. Where God is not loved above all, he is not loved at all; and he is not so loved where men will not part with one cursed lust for His sake. Don't let your light deceive you, nor your gifts, nor your duties, nor your profession — if you live in sin, you don't love God.
[3.] They determine that at some season or time, after such satisfaction is given to their lusts or pleasures, they will utterly give over, so that iniquity won't be their ruin. But this is a false notion also, an effectual instrument of the deceitfulness of sin.Heb
3.13 Someone who won't now give over, who won't immediately upon the discovery of the prevalence of any sin, and a warning about it, endeavor sincerely and constantly to relinquish it — say what he will and pretend what he will, he never intends to give it up, nor is it probable, in an ordinary way, that he ever will.
When men's decays are from the prevalence of particular sins, by these and like false notions, they harden themselves to their ruin.
For those who are pining away under a hectic consumption, a general decay of the vital spirits of religion, they also have false notions by which they deceive themselves; such as —
[1.] That although they have some cause to mistrust themselves, yet indeed their condition is not so bad as some may apprehend it, or as they are warned it is. And this arises from thinking that they have not as yet been overtaken with any enormous sin which has
filled their consciences with terror and disquietude. But this is a false notion also; for every decay is dangerous, especially one which the mind is ready to plead for and countenance itself in.
[2.] They are prone to suppose that this decay doesn't arise from themselves and the evil of their own hearts, but from their circumstances, businesses, present occasions, and state of life.
When they are freed from these, they think, they will at least return to their former love and delight in spiritual things. But this is a false notion also, by virtue of that rule, Heb 3.12.128 Let men's circumstances and occasions of life be what they will, all their departures from God are from "an evil heart of unbelief."
[3.] They judge it no hard matter to retrieve themselves from this state, which they can easily do when there is an absolute necessity for it. But this is a false notion also. Recovery from backsliding is the hardest task in Christian religion, and few make either comfortable or honorable work of it.
In this state, I say, men are apt to deceive themselves by such false reasonings, to their eternal ruin; which makes the consideration of it even more necessary.
Lastly, I therefore say on the whole, that whoever is under the power of this wretched frame, whoever is sensible in themselves, or at least make it evident to others, that they are decaying in their spiritual condition, if they rest in that state, without groaning, laboring, or endeavoring for deliverance from it, they can have no well-grounded hopes of life and immortality. Yes, they are in those
"paths which go down to the chambers of death."
I cannot let this pass without some advice to those who find themselves under such decays, are sensible of them, and would be delivered from them. And I will give it in a few words.
FIRST, Remember former things; call to mind how it was with you in the spring and vigor of your affections, and compare your present state, enjoyment, peace, and quiet, with what they were then. This will be a great principle of return to God, Hos 2.7.129 And to put a little weight on it, we may consider — First, God makes it, on His part, a ground and reason for his return to us in a way of mercy, and of the continuance of His love,
Jer 2.2.130 Even when a people are under manifold decays, while they are yet within the bounds of God's covenant and mercy, he will remember their first love, with the fruits and actings of it in trials and temptations. This moves his compassion towards them. And the way to have God thus remember it, is for us to remember it with delight, and a longing of soul that it would be with us as it was in those days of old, when we had the love of espousals for God in Christ, Jer 31:18-20. 131
Secondly, It is the way by which the saints of old have refreshed and encouraged themselves under their greatest despondencies. So the psalmist says in many places; for instance, Psa 42.6, "O my
God, my soul is cast down within me: therefore will I remember you from the land of Jordan, and of the Hermonites, from the hill
Mizar." David in the time of his persecution by Saul, when he wandered up and down in deserts, wildernesses, and solitudes, had under his fears, distresses, and exercises, great, holy, spiritual communion with God; as many of his psalms composed on such occasions testify. And the greater his distresses, the more fervent were his affections in all his addresses to God. And he was never in greater distress than when he escaped out of the cave at Adullam, and went from there to Mizpah of Moab, to get shelter for his parents, 1Sam 22.3. Then he was in the land of the Hermonites, the hill Hermon being the boundary eastward of the Israelites' possession next to Moab, Deu 3.8,9. There, no doubt, David had a blessed exercise of his faith and of all his affections towards God, in which his soul found great refreshment. Being now in great distress and disconsolation of spirit, and among other things, being under a sense that God had forgotten him, Psa 42.9,132 he calls to mind the blessed experience he had of communion with God in the land of the Hermonites, in which he now found support and refreshment.
So too at other times he called to remembrance "the days of old," and in them his "songs in the night," or the sweet refreshment he had in spiritual converse with God in former times. I have known one in the depth of distress and darkness of mind, who, going through temptation to destroy himself, was relieved and delivered in the instant of ruin by a sudden remembrance that at such a time, and in such a place, he had prayed fervently with the engagement of all his affections unto God.133
Therefore, you who are sensible of these decays, or should be, take the advice of our Savior, "Remember from where you have fallen." Rev
2.5 Call to mind the former days. Consider if it wasn't better with you then than now, when in your lying down and your rising up you had many thoughts of God and of the things of God, and they were sweet and precious to your souls; when you rejoiced at the remembrance of his holiness; when you had zeal for his glory, delight in his worship, and were glad when they said, "Let us go to the house of God together;" Psa 122.1 when you poured out your souls with freedom and enlarged affections before him, and were sensible of the visits and refreshments of His love. Remember what peace, what tranquility of mind, what joy you had while it was so with you; and consider what you have gotten since you have forsaken God, in any measure or degree. Dare to deal plainly with yourselves. Isn't all of what you now deal with God, either form, custom, and selfishness, or attended with trouble, disquietude, and fears? Do you truly know either how to live, or how to die? Aren't you sometimes a terror to yourselves? It must be so, unless you are hardened through the deceitfulness of sin. What have all your lovers done for you, that you have entertained in the place of God in Christ, and spiritual things? Speak plainly; haven't they defiled you, wounded you, weakened you, and brought you into such a condition that you don't know what you are, nor to whom you belong? What are your thoughts when you are most awake, when you are most yourselves? Don't you sometimes pant within yourselves, and say, "O that it was with us now as it was in former days."
And if you can in no way be affected with the remembrance of former things, then you are certainly under one of these two great evils — for either, 1. You never had a true and real work on your souls, whatever you professed, and so you never had true and real communion with God in any duties. You had only a temporary work, which excited your affections for a season; now that it has worn off, it leaves no sweet remembrance of itself upon your minds. Had your faith and love been sincere in what you did, it would be impossible that the remembrance of their actings in some especial instances, would not be sweet and refreshing to you. Or else,
2. You are hardened through the deceitfulness of sin, and there is no way left to give a sense or impression of spiritual things upon your minds. You have truly nothing left in religion but the fear of hell and trouble of duties. I am not speaking to such persons at present.
As for those to whom this frame is a burden, there is no more effectual means to stir them up to endeavors for deliverance , than a continual remembrance of former things, and experiences they had of holy intercourse and communion with God. This will revive, quicken, and strengthen the things that are ready to die, and beget a self-abhorrence in them in consideration of that woeful frame and temper of mind which, by their sins and negligence, they have brought themselves into.
SECONDLY, Consider that as there are many things dreadfully pronounced in the Scripture against backsliding and backsliders in heart, as it is with you, yet there are also especial calls and promises given and proposed to those who are in your condition; know assuredly that your everlasting blessedness or woe depends on your compliance or non-compliance with them.
Consider both call and promise in that word of God's grace, Jer 3.1214, "Go and proclaim these words toward the north, and say, Return, you backsliding Israel, says the LORD; and I will not cause my anger to fall upon you: for I am merciful, says the LORD, and I will not keep my anger forever. Only, acknowledge your iniquity — that you have transgressed against the LORD your God, and have scattered your ways to the strangers under every green tree, and you haven't obeyed my voice, says the LORD. Turn, O backsliding children, says the LORD; for I am married to you. And I will take one of a city, and two of a family, and I will bring you to Zion." Add to this blessed promise here, Hos 14,4, "I will heal their backsliding, I will love them freely: for my anger is turned away from him."
If you design to live and not die, it must be by yielding obedience to this call, and pleading this promise before God, mixing it with faith.
Your return must be by the word, Isa 57.18,19.134 Here lies your great encouragement and direction; in this lies your only relief. If you value your souls, don't defer the duty that you are called to, even one moment. You don't know how soon you may be beyond the reach of
calls and promises. Whoever can hear them, without stirring himself in sincerity to comply with them, has already made great progress towards that deadly end.
THIRDLY, As for those who, on these and like considerations, not only desire but also endeavor to retrieve themselves from this condition, I will give no advice at present except this: Be in good earnest. As the prophet says in another case, if you will return,
"return and come," make thorough work of it. You must do so at one time or another, or you will perish. Why not now? Why, isn't this the best season? Who knows if it isn't the only time you will have for it?
It would be easy to multiply all sorts of arguments to this purpose.
Trifling endeavors, occasional resolutions and attempts, like the early cloud and morning dew, shifting with warnings and convictions, by renewed duties, until their impressions are worn out, will ruin your souls. Unless there is universal diligence and permanence in your endeavors, you are undone. "Then you will know the LORD, if you follow on (press on) to know him." Hos 6.3
But now to return. I say, these things may befall us as to our spiritually-renewed affections, through our sloth, negligence, and sin. Their progress in conformity to spiritual and heavenly things may be slow, imperceptible, even totally obstructed for a season. And not only so, but they may fall under decays, and in this, the soul may be guilty of backsliding from God. But this is what they are capacitated for by their renovation; this is what the grace with which they are renewed leads to; this is what, in the diligent use of means, they will grow up to, upon which our comfort and peace depend — namely, a holy assimilation of those spiritual and heavenly things which they are set and fixed on, in which they are renewed and made more spiritual and heavenly every day.