Chapter XV.

Decays in degrees of grace caused by indwelling sin — The ways of its prevalency to this purpose.

2. The ways and means whereby indwelling sin prevaileth on believers unto habitual declensions and decays as to degrees of grace and holiness is that now which comes under consideration; and they are many:—

(1.) Upon the first conversion and calling of sinners unto God and Christ, they have usually many fresh springs breaking forth in their souls and refreshing showers coming upon them, which bear them up to a high rate of faith, love, holiness, fruitfulness, and obedience; as upon a land-flood, when many lesser streams run into a river, it swells over its bounds, and rolls on with a more than ordinary fulness. Now, if these springs be not kept open, if they prevail not for the continuance of these showers, they must needs decay and go backwards. We shall name one or two of them:—

[1.] They have a fresh, vigorous sense of pardoning mercy. According as this is in the soul, so will its love and delight in God, so will its obedience be; as, I say, is the sense of gospel pardon, so will be the life of gospel love. Luke vii. 47, “I say unto thee,” saith our Saviour of the poor woman, “Her sins, which were many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.” Her great love was an evidence of great forgiveness, and her great sense of it: for our Saviour is not rendering a reason of her forgiveness, as though it were for her love; but of her love, that it was because of her forgiveness. Having in the foregoing parable, from verse 40 and onwards, convinced the Pharisee with whom he had to do that he to whom most was forgiven would love most, as verse 43, he thence gives an account of the great love of the woman, springing from the sense she had of the great forgiveness which she had so freely received. Thus sinners at their first conversion are very sensible of great forgiveness; “Of whom I am chief,” lies next their heart. This greatly subdues their hearts and spirits unto all in God, and quickens them unto all obedience, even that such poor cursed sinners as they were should so freely be delivered and pardoned. The love of God and of Christ in their forgiveness highly conquers and constrains them to make it their business to live unto God.

[2.] The fresh taste they have had of spiritual things keeps up such a savour and relish of them in their souls, as that worldly contentments, whereby men are drawn off from close walking with God, 291are rendered sapless and undesirable unto them. Having tasted of the wine of the gospel, they desire no other, for they say, “This is best.” So was it with the apostles, upon that option offered them as to a departure from Christ, upon the apostasy of many false professors: “Will ye also go away?” John vi. 67. They answer by Peter, “Lord, to whom shall we go? thou hast the words of eternal life,” verse 68. They had such a fresh savour and relish of the doctrine of the gospel and the grace of Christ upon their souls, that they can entertain no thoughts of declining from it. As a man that hath been long kept in a dungeon, if brought forth on a sudden into the light of the sun, finds so much pleasure and contentment in it, in the beauties of the old creation, that he thinks he can never be weary of it, nor shall ever be contented on any account to be under darkness again; so is it with souls when first translated into the marvellous light of Christ, to behold the beauties of the new creation. They see a new glory in him, that hath quite sullied the desirableness of all earthly diversions. And they see a new guilt and filth in sin, that gives them an utter abhorrency of its old delights and pleasures; and so of other things.

Now, whilst these and the like springs are kept open in the souls of converted sinners, they constrain them to a vigorous, active holiness. They can never do enough for God; so that oftentimes their zeal as saints suffers them not to escape without some blots on their prudence as men, as might be instanced in many of the martyrs of old.

This, then, is the first, at least one way whereby indwelling sin prepares men for decays and declensions in grace and obedience, — it endeavours to stop or taint these springs. And there are several ways whereby it brings this to pass:—

1st. It works by sloth and negligence. It prevails in the soul to a neglect of stirring up continual thoughts of or about the things that so powerfully influence it unto strict and fruitful obedience. If care be not taken, if diligence and watchfulness be not used, and all means that are appointed of God to keep a quick and living sense of them upon the soul, they will dry up and decay; and, consequently, that obedience that should spring from them will do so also. Isaac digged wells, but the Philistines stopped them, and his flocks had no benefit by them. Let the heart never so little disuse itself to gracious, soul-affecting thoughts of the love of God, the cross of Christ, the greatness and excellency of gospel mercy, the beauties of holiness, they will quickly be as much estranged to a man as he can be to them. He that shuts his eyes for a season in the sun, when he opens them again can see nothing at all. And so much as a man loseth of faith towards these things, so much will they lose of power towards him. They can do little or nothing upon him because of his unbelief, 292which formerly were so exceedingly effectual towards him. So was it with the spouse in the Canticles, chap. v. 2; Christ calls unto her, verse 1, with a marvellous loving and gracious invitation unto communion with himself. She who had formerly been ravished at the first hearing of that joyful sound, being now under the power of sloth and carnal ease, returns a sorry excusing answer to his call, which ended in her own signal loss and sorrow. Indwelling sin, I say, prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of God’s Spirit in their former apprehensions of divine love, and a negligence of stirring up continual thoughts of faith about it, a decay grows insensibly upon the whole soul. Thus God oft complains that his people had “forgotten him;” that is, grew unmindful of his love and grace, — which was the beginning of their apostasy.

2dly. By unframing the soul, so that it shall have formal, weary, powerless thoughts of those things which should prevail with it unto diligence in thankful obedience. The apostle cautions us that in dealing with God we should use reverence and godly fear, because of his purity, holiness, and majesty, Heb. xii. 28, 29. And this is that which the Lord himself spake in the destruction of Nadab and Abihu, “I will be sanctified in them that come nigh me,” Lev. x. 3. He will be dealt withal in an awful, holy, reverent manner. So are we to deal with all the things of God wherein or whereby we have communion with him. The soul is to have a great reverence of God in them. When men begin to take them into slight or common thoughts, not using and improving them unto the utmost for the ends whereunto they are appointed, they lose all their beauty, and glory, and power towards them. When we have any thing to do wherein faith or love towards God is to be exercised, we must do it with all our hearts, with all our minds, strength, and souls; not slightly and perfunctorily, which God abhors. He doth not only require that we bear his love and grace in remembrance, but that, as much as in us lieth, we do it according to the worth and excellency of them. It was the sin of Hezekiah that he “rendered not again according to the benefits done to him,” 2 Chron. xxxii. 25. So, whilst we consider gospel truths, the uttermost endeavour of the soul ought to be, that we may be “changed into the same image” or likeness, 2 Cor. iii. 18; that is, that they may have their full power and effect upon us. Otherwise, James tells us what our “beholding the glory of the Lord in a glass,” there mentioned by the apostle, — that is, reading or hearing the mind of God in Christ revealed in the gospel, — comes unto: James i. 23, 24, “It is but like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.” It makes no impression upon him, begets no idea or image of his 293likeness in his imagination; because he doth it only slightly, and with a transient look. So is it with men that will indeed think of gospel truths but in a slight manner, without endeavouring, with all their hearts, minds, and strength, to have them ingrafted upon their souls, and all the effects of them produced in them. Now, this is the way of sinners in their first engagements unto God. They never think of pardoning mercy, but they labour to affect their whole souls with it, and do stir up themselves unto suitable affections and returns of constant obedience. They think not of the excellency of Christ and spiritual things, now newly discovered unto them in a saving light, but they press with all their might after a farther, a fuller enjoyment of them. This keeps them humble and holy, this makes them thankful and fruitful. But now, if the utmost diligence and carefulness be not used to improve and grow in this wisdom, to keep up this frame, indwelling sin, working by the vanity of the minds of men, will insensibly bring them to content themselves with slight and rare thoughts of these things, without a diligent, sedulous endeavour to give them their due improvement upon the soul. As men decay herein, so will they assuredly decay and decline in the power of holiness and close walking with God. The springs being stopped or tainted, the streams will not run so swiftly, at least not so sweetly, as formerly. Some, by this means, under an uninterrupted profession, insensibly wither almost into nothing. They talk of religion and spiritual things as much as ever they did in their lives, and perform duties with as much constancy as ever they did; but yet they have poor, lean, starving souls, as to any real and effectual communion with God. By the power and subtlety of indwelling sin they have grown formal, and learned to deal about spiritual things in an overly manner; whereby they have lost all their life, vigour, savour, and efficacy towards them. Be always serious in spiritual things if ever you intend to be bettered by them.

3dly. Indwelling sin oftentimes prevails to the stopping of these springs of gospel obedience, by false and foolish opinions corrupting the simplicity of the gospel. False opinions are the work of the flesh. From the vanity and darkness of the minds of men, with a mixture more or less of corrupt affections, do they mostly proceed. The apostle was jealous over his Corinthians in this matter. He was afraid lest their minds “should by any means be corrupted from the simplicity that is in Christ,” 2 Cor. xi. 2, 3; which he knew would be attended by a decay and declension in faith, love, and obedience. And thus matters in this case often fall out. We have seen some who, after they have received a sweet taste of the love of God in Christ, of the excellency of pardoning mercy, and have walked humbly with God for many years in the faith and apprehension of 294the truth, have, by the corruption of their minds from the simplicity that is in Christ, by false and foolish opinions, despised all their own experiences, and rejected all the efficacy of truth, as to the furtherance of their obedience. Hence John cautions the elect lady and her children to take heed they were not seduced, lest they should “lose the things that they had wrought,” 2 Epist. verse 8; — lest they should themselves cast away all their former obedience as lost, and a thing of no value. We have innumerable instances hereof in the days wherein we live. How many are there who, not many years since, put an unspeakable value on the pardon of sin in the blood of Christ, — who delighted in gospel discoveries of spiritual things, and walked in obedience to God on the account of them, — who, being beguiled and turned aside from the truth as it is in Jesus, do despise these springs of their own former obedience! And as this is done grossly and openly in some, so there are more secret and more plausible insinuations of corrupt opinions tainting the springs and fountains of gospel obedience, and, through the vanity of men’s minds, which is a principal part of indwelling sin, getting ground upon them. Such are all those that tend to the extenuation of special grace in its freedom and efficacy, and the advancement of the wills or the endeavours of men in their spiritual power and ability. They are works of the flesh; and howsoever some may pretend a usefulness in them to the promotion of holiness, they will be found to taint the springs of true evangelical obedience, insensibly to turn the heart from God, and to bring the whole soul into a spiritual decay.

And this is one way whereby indwelling sin produceth this pernicious effect of drawing men off from the power, purity, and fruitfulness attending their first conversion and engagements unto God, bringing them into habitual declension, at least as unto degrees, of their holiness and — grace. There is not any thing we ought to be more watchful against, if we intend effectually to deal with this powerful and subtle enemy. It is no small part of the wisdom of faith, to observe whether gospel truths continue to have the same savour unto and efficacy upon the soul as formerly they have had; and whether an endeavour be maintained to improve them continually as at the first. A commandment that is always practiced is always new, as John speaks of that of love. And he that really improves gospel truths, though he hears them a thousand times, they will be always new and fresh unto him, because they put him on newness of practice; when to another, that grows common under them, they are burdensome and common unto him, and he even loathes the manna that he is so accustomed unto.

(2.) Indwelling sin doth this by taking men off from their watch against the returns of Satan. When our Lord Christ comes first to 295take possession of any soul for himself, he binds that strong man and spoils his goods; he deprives him of all his power, dominion, and interest. Satan being thus dispossessed and frustrated in his hopes and expectations, leaves the soul, as finding it newly mortified to his baits. So he left our Saviour upon his first fruitless attempts. But it is said he left him only “for a season,” Luke iv. 13. He intended to return again, as he should see his advantage. So is it with believers also. Being cast out from his interest in them, he leaves them for a season, at least comparatively he doth so. Freed from his assaults and perplexing temptations, they proceed vigorously in the course of their obedience, and so flourish in the ways of God. But this holds not; Satan returns again, and if the soul stands not continually upon his guard against him, he will quickly get such advantages as shall put a notable interruption upon his fruitfulness and obedience. Hence some, after they have spent some time, it may be some years, in cheerful, exemplary walking with God, have, upon Satan’s return, consumed all their latter days in wrestling with perplexing temptations, wherewith he hath entangled them. Others have plainly fallen under the power of his assaults. It is like a man who, having for a while lived usefully amongst his neighbours, done good and communicated according to his ability, distributing to the poor, and helping all around about him, at length, falling into the hands of vexatious, wrangling, oppressive men, he is forced to spend his whole time and revenue in defending himself against them at law, and so becomes useless in the place where he lives. So is it with many a believer: after he hath walked in a fruitful course of obedience, to the glory of God and edification of the church of Christ, being afresh set upon, by the return of Satan in one way or other, he hath enough to do all the remainder of his life to keep himself alive; in the meantime, as to many graces, wofully decaying and going backward, Now, this also, though Satan hath a hand in it, is from indwelling sin; I mean, the success is so which Satan doth obtain in his undertaking. This encourageth him, maketh way for his return, and gives entrance to his temptations You know how it is with them out of whom he is cast only by gospel conviction; after he hath wandered and waited a while, he saith he will return to his house from whence he was ejected. And what is the issue? Carnal lusts have prevailed over the man’s convictions, and made his soul fit to entertain returning devils. It is so as to the measure of prevalency that Satan obtains against believers, upon advantages administered unto him, by sin’s disposing the soul unto an obnoxiousness to his temptations.

Now, the way and means whereby indwelling sin doth give advantage to Satan for his return are all those which dispose them toward a declension, which shall afterward be mentioned. Satan is a 296diligent, watchful, and crafty adversary; he will neglect no opportunity, no advantage that is offered unto him. Wherein, then, soever our spiritual strength is impaired by sin, or which way soever our lusts press, Satan falls in with that weakness and presseth towards that ruin; so that all the actings of the law of sin are subservient to this end of Satan. I shall therefore only at present mention one or two that seem principally to invite Satan to attempt a return:—

[1.] It entangleth the soul in the things of the world, all which axe so many purveyors for Satan. When Pharaoh had let the people go, he heard after a while that they were entangled in the wilderness, and supposeth that he shall therefore now overtake them and destroy them. This stirs him up to pursue after them. Satan finding those whom he hath been cast out from entangled in the things of the world, by which he is sure to find an easy access unto them, is encouraged to attempt upon them afresh, as the spider to come down upon the strongest fly that is entangled in his web; for he comes by his temptations only to impel them unto that whereunto by their own lusts they axe inclined, by adding poison to their lusts, and painting to the objects of them. And oftentimes by this advantage he gets so in upon the souls of men, that they are never well free of him more whilst they live. And as men’s diversions increase from the world, so do their entanglements from Satan. When they have more to do in the world than they can well manage, they shall have more to do from Satan than they can well withstand. When men are made spiritually faint, by dealing in and with the world, Satan sets on them, as Amalek did on the faint and weak of the people that came out of Egypt.

[2.] It produceth this effect by making the soul negligent, and taking it off from its watch. We have before showed at large that it is one main part of the effectual deceitfulness of indwelling sin to make the soul inadvertent, to turn it off from the diligent, watchful attendance unto its duty which is required. Now, there is not any thing in reference whereunto diligence and watchfulness are more strictly enjoined than the returning assaults of Satan: 1 Pet. v. 8, “Be sober, be vigilant.” And why so? “Because of your adversary the devil.” Unless you are exceeding watchful, at one time or other he will surprise you; and all the injunctions of our blessed Saviour to watch axe still with reference unto him and his temptations. Now, when the soul is made careless and inadvertent, forgetting what an enemy it hath to deal withal, or is lifted up with the successes it hath newly obtained against him, then is Satan’s time to attempt a re-entrance of his old habitation; which if he cannot obtain, yet he makes their lives uncomfortable to themselves and unfruitful to others, in weakening their root and withering their fruit through his poisonous temptations. 297He comes down upon our duties of obedience as the fowls upon Abraham’s sacrifice; so that if we watch not, as he did, to drive them away (for by resistance he is overcome and put to flight), he will devour them.

[3.] Indwelling sin takes advantage to put forth its efficacy and deceit to withdraw men from their primitive zeal and holiness, from their first faith, love, and works, by the evil examples of professors amongst whom they live. When men first engage into the ways of God, they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves; these they love and honour, as it is their duty. But after a while they find many of them walking in many things unevenly, crookedly, and not unlike the men of the world. Here sin is not wanting to its advantage. Insensibly it prevails with men to a compliance with them. “This way, this course of walking, doth well enough with others; why may it not do so with us also?” Such is the inward thought of many, that works effectually in them. And so, through the craft of sin, the generation of professors corrupt one another. As a stream arising from a clear spring or a fountain, whilst it runs in its own peculiar channel and keeps its water unmixed, preserves its purity and cleanness, but when it falls in its course with other streams that are turbid and foul, though running the same way with it, it becomes muddy and discoloured also; so is it in this case. Believers come forth from the spring of the new birth with some purity and cleanness; this for a while they keep in the course of their private walking with God: but now, when they come sometimes to fall into society with others, whose profession flows and runs the same way with theirs, even towards heaven, but yet are muddied and sullied with sin and the world, they are often corrupted with them and by them, and so decline from their first purity, faith, and holiness. Now, lest this may have been the case of any who shall read this discourse, I shall add some few cautions that are necessary to preserve men from this infection:—

1st. In the body of professors there is a great number of hypocrites. Though we cannot say of this or that man that he is so, yet that some there are is most certain. Our Saviour hath told us that it will be so to the end of the world. All that have oil in their lamps have it not in their vessels. Let men take heed how they give themselves up unto a conformity to the professors they meet withal, lest, instead of saints and the best of men, they sometimes propose for their example hypocrites, which are the worst; and when they think they are like unto them who bear the image of God, they conform themselves unto those who bear the image of Satan.

2dly. You know not what may be the present temptation of those 298whose ways you observe. It may be they are under some peculiar desertion from God, and so are withering for a season, until he send them some refreshing showers from above. It may be they are entangled with some special corruptions, which is their burden, that you know not of; and for any voluntarily to fall into such a frame as others are cast into by the power of their temptations, or to think that will suffice in them which they see to suffice in others whose distempers they know not, is folly and presumption. He that knows such or such a person to be a living man and of a healthy constitution, if he sees him go crawling up and down about his affairs, feeble and weak, sometimes falling, sometimes standing, and making small progress in any thing, will he think it sufficient for himself to do so also? will he not inquire whether the person he sees have not lately fallen into some distemper or sickness that hath weakened him and brought him into that condition? Assuredly he will so do. Take heed, Christians; many of the professors with whom ye do converse are sick and wounded, — the wounds of some of them do stink and are corrupt because of their folly. If you have any spiritual health, do not think their weak and uneven walking will be accepted at your hands; much less think it will be well for you to become sick and to be wounded also.

3dly. Remember that of many of the best Christians, the worst only is known and seen. Many who keep up precious communion with God do yet oftentimes, by their natural tempers of freedom or passion, not carry so glorious appearances as others who perhaps come short of them in grace and the power of godliness. In respect of their outward conversation it may seem they are scarcely saved, when in respect of their faith and love they may be eminent. They may, as the King’s daughter, be all glorious within, though their clothes be not always of wrought gold. Take heed, then, that you be not infected with their worst, when ye are not able, it may be, to imitate them in their best. But to return.

[4.] Sin doth this work by cherishing some secret particular lust in the heart. This the soul contends against faintly. It contends against it upon the account of sincerity; it cannot but do so: but it doth not make thorough work, vigorously to mortify it by the strength and power of grace. Now, where it is thus with a soul, an habitual declension as to holiness will assuredly ensue. David shows us how, in his first days, he kept his heart close unto God: Ps. xviii. 23, “I was upright before him, and I kept myself from mine iniquity.” His great care was lest any one lust should prevail in him or upon him, that might be called his iniquity in a peculiar manner. The same course steered Paul also, 1 Cor. ix. 27. He was in danger to be lifted up by his spiritual revelations and enjoyments. This 299makes him “keep his body in subjection,” that no carnal reasonings or vain imagination might take place in him. But where indwelling sin hath provoked, irritated, and given strength unto a special lust, it proves assuredly a principal means of a general declension; for as an infirmity and weakness in any one vital part will make the whole body consumptive, so will the weakness in any one grace, which a perplexing lust brings with it, make the soul. It every way weakens spiritual strength. It weakens confidence in God in faith and prayer. The knees will be feeble and the hands will hang down in dealing with God, where a galling and unmortified lust lies in the heart. It will take such hold upon the soul that it shall not be “able to look up,” Ps. xl. 12. It darkens the mind by innumerable foolish imaginations, which it stirs up to make provision for itself. It galls the conscience with those spots and stains which in and by its actings it brings upon the soul. It contends in the will for rule and dominion. An active, stirring corruption would have the commanding power in the soul, and it is ever and anon ready to take the throne. It disturbs the thoughts, and sometimes will even frighten the soul from dealing with it by meditation, lest, corrupt affections being entangled by it, grace loses ground instead of prevailing. It breaks out oftentimes into scandalous sins, as it did in David and Hezekiah, and loads the sinner with sorrow and discouragement. By these and the like means it becomes to the soul like a moth in a garment, to eat up and devour the strongest threads of it, so that though the whole hang loose together, it is easily torn to pieces. Though the soul with whom it is thus do for a season keep up a fair profession, yet his strength is secretly devoured, and every temptation tears and rends his conscience at pleasure. It becomes with such men as it is with some who have for many years been of a sound, strong, athletic constitution. Some secret, hectical distemper seizeth on them. For a season they take no notice of it, or, if they do, they think they shall do well enough with it, and easily shake it off when they have a little leisure to attend to it; but for the present, they think, as Samson with his locks cut, they will do as at other times. Sometimes, it may be, they complain that they are not well, they know not what aileth them, and it may be rise violently in an opposition to their distemper; but after a while struggling in vain, the vigour of their spirits and strength failing them, they are forced to yield to the power of a consumption. And now all they can do is little enough to keep them alive. It is so with men brought into spiritual decay by any secret perplexing corruption. It may be they have had a vigorous principle of obedience and holiness. Indwelling sin watching its opportunities, by some temptation or other hath kindled and inflamed some particular lust in them — For a while, it may be, they 300take little notice of it. Sometimes they complain, but think they will do as in former times, until, being insensibly weakened in their spiritual strength, they have work enough to do in keeping alive what remains and is ready to die, Hos. v. 13. I shall not add any thing here as to the prevention and obviating this advantage of indwelling sin, having elsewhere treated of it peculiarly and apart.

[5.] It works by negligence of private communion with God in prayer and meditation. I have showed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties. Here, if it prevails, it will not fail to produce an habitual declension in the whole course of obedience. All neglect of private duties is principled by a weariness of God, as he complaineth, Isa. xliii. 22, “Thou hast not called upon me, thou hast been weary of me.” Neglect of invocation proceeds from weariness; and where there is weariness, there will be withdrawing from that whereof we are weary. Now, God alone being the fountain and spring of spiritual life, if there be a weariness of him and withdrawing from him, it is impossible but that there will a decay in the life ensue. Indeed, what men are in these duties (I mean as to faith and love in them), that they are, and no more. Here lies the root of their obedience; and if this fail, all fruit will quickly fail. You may sometimes see a tree flourishing with leaves and fruit, goodly and pleasant. After a while the leaves begin to decay, the fruit to wither, the whole to droop. Search, and you shall find the root, whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit, hath received a wound, is some way perished, and doth not perform its duty, so that though the branches are flourishing a while with what they had received, their sustenance being intercepted they must decay. So it is here. These duties of private communion with God are the means of receiving supplies of spiritual strength from him, — of sap and fatness from Christ, the vine and olive. Whilst they do so, the conversation and course of obedience flourisheth and is fruitful, — all outward duties are cheerfully and regularly performed; but if there be a wound, a defect, a failing, in that which should first take in the spiritual radical moisture, that should be communicated unto the whole, the rest may for a season maintain their station and appearance, but after a while profession will wither, fruits will decay, and the whole be ready to die. Hence our Saviour lets us know, Matt. vi. 6, what a man is in secret, in these private duties, that he is in the eyes of God, and no more; and one reason amongst others is, because they have a more vigorous acting of unmixed grace than any other duties whatever. In all or most particular duties, besides the influence that they may have from carnal respects, which are many, and the ways of 301their insinuation subtile and imperceptible, there is an alloy of gifts, which sometimes even devours the pure gold of grace, which should be the chief and principal in them. In these there is immediate intercourse between God and that which is of himself in the soul. If once sin, by its deceits and treacheries, prevail to take off the soul from diligent attendance unto communion with God and constancy in these duties, it will not fail to effect a declining in the whole of a man’s obedience. It hath made its entrance, and will assuredly make good its progress.

[6.] Growing in notions of truth without answerable practice is another thing that indwelling sin makes use of to bring the souls of believers unto a decay. The apostle tell us that “knowledge puffeth up,” 1 Cor. viii. 1. If it be alone, not improved in practice, it swells men beyond a due proportion; like a man that hath a dropsy, we are not to expect that he hath strength to his bigness; like trees that are continually running up a head, which keeps them from bearing fruit. When once men have attained to this, that they can entertain and receive evangelical truths in a new and more glorious light or more clear discovery than formerly, or new manifestations of truth which they knew not before, and please themselves in so doing, without diligent endeavours to have the power of those truths and notions upon their hearts, and their souls made conformable unto them, they generally learn so to dispose of all truths formerly known, which were sometimes inlaid in their hearts with more efficacy and power. This hath proved, if not the ruin, yet the great impairing of many in these days of light wherein we live. By this means, from humble, close walking, many have withered into an empty, barren, talking profession. All things almost have in a short season become alike unto them; — have they been true or false, so they might be debating of them and disputing about them, all is well. This is food for sin; it hatcheth, increaseth it, and is increased by it. A notable way it is for the vanity that is in the mind to exert itself without a rebuke from conscience. Whilst men are talking, and writing, and studying about religion, and hearing preaching, it may be, with great delight, as those in Ezek. xxxiii. 32, conscience, unless thoroughly awake and circumspect, and furnished with spiritual wisdom and care, will be very well pacified, and enter no rebukes or pleas against the way that the soul is in. But yet all this may be nothing but the acting of that natural vanity which lies in the mind, and is a principal part of the sin we treat of. And generally this is so when men content themselves, as was said, with the notions of truth, without labouring after an experience of the power of them in their hearts, and the bringing forth the fruit of them in their lives, on which a decay must needs ensue.

302[7.] Growth in carnal wisdom is another help to sin in producing this sad effect. “Thy wisdom and thy knowledge,” saith the prophet, “it hath perverted thee,” Isa. xlvii. 10. So much as carnal wisdom increaseth, so much faith decays. The proper work of it is to teach a man to trust to and in himself; of faith, to trust wholly in another. So it labours to destroy the whole work of faith, by causing the soul to return into a deceiving fullness of its own. We have woful examples of the prevalency of this principle of declension in the days wherein we live. How many a poor, humble, broken-hearted creature, who followed after God in simplicity and integrity of spirit, have we seen, through the observation of the ways and walkings of others, and closing with the temptations to craft and subtlety which opportunities in the world have administered unto them, come to be dipped in a worldly, carnal frame, and utterly to wither in their profession! Many are so sullied hereby that they are not known to be the men they were.

[8.] Some great sin lying long in the heart and conscience unrepented of, or not repented of as it ought, and as the matter requires, furthers indwelling sin in this work. The great turn of the life of David, whence his first ways carried the reputation, was in the harbouring his great sin in his conscience without suitable repentance. It was otherwise, we know, with Peter, and he had another issue. A great sin will certainly give a great turn to the life of a professor. If it be well cured in the blood of Christ, with that humiliation which the gospel requires, it often proves a means of more watchfulness, fruitfulness, humility, and contentation, than ever before the soul obtained. If it be neglected, it certainly hardens the heart, weakens spiritual strength, enfeebles the soul, discouraging it unto all communion with God, and is a notable principle of a general decay. So David complains, Ps. xxxviii. 5, “My wounds stink and are corrupt because of my foolishness.” His present distemper was not so much from his sin as his folly, — not so much from the wounds he had received as from his neglect to make a timely application for their cure. It is like a broken bone, which, being well set, leaves the place stronger than before; if otherwise, makes the man a cripple all his days. These things we do but briefly name, and sundry other advantages of the like nature that sin makes use of to produce this effect might also be instanced in; but these may suffice unto our present purpose. Whatever it useth, itself is still the principle; and this is no small demonstration of its efficacy and power.